Digitized  by  the  Internet  Archive 
in  2016  with  funding  from 

University  of  Illinois  Urbana-Champaign  Alternates 


https://archive.org/details/epistlesofstpete00lumb_0 


"r \ 


/ 


THE  EXPOSITOR'S  BIBLE 


EDITED  BY  THE  REV. 

W.  ROBERTSON  NICOLL,  M.A.,~  LL.D. 

Editor  of  u The  Expositor  ” 


THE  EPISTLES  OF  ST.  PETER 


J.  RAWSON  LUMBY,  D.D. 


NEW  YORK 

A.  C.  ARMSTRONG  AND  SON 
51  EAST  TENTH  STREET 

1893 


THE  EXPOSITOR’S  BIBLE 

Crown  8 VO)  cloth , price  $i  50c.  each  voL 


ColossSans, 

By  A.  Maclaren,  D.D. 

St.  Mark, 

By  Very  Rev.  the  Dean  of  Armagh. 

Genesis. 

By  Prof.  Marcus  Dods,  D.D. 


First  Series,  1887-8. 

1 Samuel. 


Galatians, 

By  Prof.  G.  G.  Findlay,  B.A. 

The  Pastoral  Epistles. 

By  Rev.  A.  Plummer,  D.D. 

Isaiah  1. — xxxix. 

By  G.  A.  Smith,  M.A.  Vol.  I. 


Judges  and  Ruth 

By  Rev.  R.  A.  Watson,  D.D. 

Jeremiah. 

By  Rev.  C.  J.  Ball,  M.A. 
Isaiah  xl. — lxvi. 

By  G.  A.  Smith,  M.A.  Vol.  II. 


By  Prof.  W.  G.  Blaikie,  D.D. 

2 Samuel. 

By  the  same  Author. 

Hebrews. 

By  Principal  T.C.  Edwards, D.D. 
Second  Series,  1888-9. 

The  Book  of  Revelation. 

By  Prof.  W.  Milligan,  D.D. 

1 Corinthians, 

By  Prof.  Marcus  Dods,  D.D. 

The  Epistles  of  St.  John. 

By  Rt.  Rev.  W.  Alexander,D.D. 
Third  Series,  1889-90. 

St.  Matthew. 

By  Rev.  J.  Monro  Gibson,  D.D. 

Exodus. 

By  Very  Rev.  the  Dean  of  Armagh. 

St.  Luke. 

By  Rev.  H.  Burton,  M.A. 


Ecclesiastes. 

By  Rev.  Samuel  Cox,  D.D. 

St.  James  and  St.  Jude. 

By  Rev.  A.  Plummer,  D.D. 

Proverbs. 

By  Rev.  R.  F.  Horton,  M.A. 


Fourth  Series,  1890-1. 

Leviticus. 


The  Psalms. 

By  A.  Maclaren,  D.D.  Vol.  I. 

1 and  2 Thessalonians. 

By  James  Denney,  B.D. 

The  Book  of  Job. 

By  R.  A.  Watson,  D.D. 


By  Rev.  S.  H.  Kellogg,  D.D. 

The  Gospel  of  St.  John. 

By  Prof.  M.  Dods,  D.D.  Vol.  I. 

The  Acts  of  the  Apostles. 

By  Prof.  Stokes,  D.D.  Vol.  I. 
Fifth  Series,  1891-2. 

Ephesians. 

By  Prof.  G.  G.  Findlay,  B.A. 

The  Gospel  of  St.  John. 

By  Prof.  M.  Dods,  D.D.  Vol.  II. 

The  Acts  of  the  Apostles. 

By  Prof.  Stokes,  D.D.  Vol.  II. 


1 Kings. 

By  Ven.  Archdeacon  Farrar. 

Philippians. 

By  Principal  Rainy,  D.D. 
Ezra,  Nehemiah,  Esther. 
By  Prof.  W.  F.  Adeney,  M.A. 


Sixth  Series,  1892-3. 

Joshua. 


2 Kings. 

By  Ven.  Archdeacon  Farrar. 

Romans. 

By  H.  C.  G.  Moule,  M.A. 

1 Chronicles. 

By  Prof.  W.  H.  Bennett,  M.A 


By  Prof.  W.  G.  Blaikie,  D.D. 

The  Psalms. 

By  A.  Maclaren,  D.D.  Vol.  II. 

The  Epistles  of  St.  Peter. 

By  Prof.  Rawson  Lumby,  D.D. 
Seventh  Series,  1893-4. 

2 Corinthians. 

By  James  Denney,  B.D. 

Numbers. 

By  R.  A.  Watson,  D.D. 

The  Psalms. 

By  A.  Maclaren,  D.D.  Vol.  III. 


THE  FIRST  EPISI'LE  OF  ST.  PETER 


I 

THE  WORK  OF  THE  TRINITY  IN  MAN’S 
ELECTION  AND  SALVATION 


THE 


EPISTLES  OF  ST.  PETER 


BY 

J.  RAWSON  LUMBY,  D.D. 

LADY  MARGARET  PROFESSOR  OF  DIVINITY  IN  THE  UNIVERSITY  OF 
CAMBRIDGE 


NEW  YORK 

A.  C.  ARMSTRONG  AND  SON 

51  EAST  TENTH  STREET 

1893 


PREFACE 


HE  two  letters  which  bear  the  name  of  St.  Peter 


have  from  the  earliest  times  met  with  very 
different  degrees  of  acceptance.  The  genuineness  of 
the  First  Epistle  is  attested  by  the  unanimous  voice 
of  primitive  Christendom.  As  it  is  addressed  to  Chris- 
tians dwelling  in  different  parts  of  Asia  Minor,  it  is 
natural  to  look  for  a knowledge  of  it  in  those  countries. 
And  nowhere  is  it  earlier  noticed.  Polycarp,  Bishop 
of  Smyrna,  a contemporary  of  the  last  surviving  Apostle, 
and  whose  mart}Tdom  took  place  about  the  middle  of 
the  second  century,  has  repeated  quotations  from  this 
Epistle.  It  was  known  also  to  Papias  (f  163),  Bishop 
of  Hierapolis,  and  to  Melito  (170),  Bishop  of  Sardis. 
That  it  was  known  to  the  Greeks  is  seen  from  the 
Epistle  to  Diognetus,  which  for  a long  time  was  attri- 
buted to  Justin  Martyr  (f  165),  while  the  “Shepherd” 
of  Hermas,  written  at  Rome,  testifies  that  it  was 
known  there  also  at  about  the  same  date.  The  in- 
clusion of  it  in  the  Peschito-Syriac  Version  bears 
witness  to  its  early  circulation  in  the  Eastern  Church, 
as  also  does  its  quotation  in  the  writings  of  Theophilus 
of  Antioch  (178).  Heretics,  no  less  than  the  faithful, 
regarded  it  as  a portion  of  authoritative  Christian 
literature.  Basilides  in  Alexandria  and  the  Marcosians 


V 


VI 


PREFACE 


and  Theodotus  in  Syria  ail  knew  of  and  cited  this 
Epistle.  The  Latin  Church  of  Africa  accepted  it,  as 
we  can  see  from  a few  quotations  in  Tertullian  (f  218) 
and  a greater  number  in  the  writings  of  Cyprian  (f  258). 
In  the  Alexandrian  Church  it  is  often  quoted  by  both 
Clement  (f  218)  and  Origen  (f  254)  ; while  for  Gaul  we 
have  the  testimony  of  the  Church  of  Vienne  in  the 
touching  letter  sent  by  the  Christians  there  to  their 
“ brethren  in  Asia  and  Phrygia  ” (177),  and  of  Irenaeus, 
who  was  Bishop  of  Lyons  shortly  afterwards,  and  who, 
coming  from  Asia  to  fill  that  see,  is  a witness  both  for 
the  East  and  the  West.  From  the  Christian  Church 
of  the  early  centuries  it  is  hardly  possible  to  produce 
stronger  attestation. 

But  although  so  abundantly  vouched  for  in  ancient 
days,  the  Epistle  has  not  been  exempt  from  the  assaults 
of  modern  criticism.  Primitive  Christendom  regarded 
St.  Peter,  St.  John,  and  St.  Paul  as  heralds  of  one  and 
the  same  Gospel,  founded  on  the  same  promises, 
strengthened  by  the  same  faith.  They  were  at  one 
in  what  they  taught  and  what  they  opposed.  But 
some  modern  thinkers,  taking  as  a thesis  that  the 
Gospel  as  set  forth  by  the  Apostle  of  the  circumcision 
differed  widely  from  the  doctrines  of  St.  Paul,  have 
proceeded  to  make  an  eclectic  Christian  literature,  out 
of  which  the  First  Epistle  of  St.  Peter  has  been  rejected. 
Its  language  is  too  much  in  harmony  with  accepted 
writings  of  St.  Paul.  It  can  only  have  been  compiled 
by  some  later  hand  to  promote  the  opinion  that  there 
was  no  discord  between  the  teachings  of  the  first 
Christian  preachers.  Moreover,  it  is  inconceivable,  they 
consider,  that  a letter  should  be  addressed  by  St.  Peter 
to  the  Christians  in  those  very  lands  where  the  mis- 
sionary labours  of  St.  Paul  had  been  specially  exerted, 


PREFACE 


vii 


where  the  converts  were  in  a peculiar  sense  his  u little 
children.” 

Now  in  this  first  letter  of  St.  Peter  there  is  unques- 
tionably much  that  corresponds  in  tone  with  the 
Epistle  to  the  Romans,  especially  with  the  twelfth  and 
thirteenth  chapters.  In  both  letters  Christians  are 
exhorted  to  offer  their  bodies  as  spiritual  sacrifices, 
to  shun  conformity  with  the  world,  to  study  to  be 
sober  in  mind,  and  to  use  duly  all  the  gifts  which  they 
possess ; the  same  unfeigned  love  of  the  brethren  is 
inculcated,  the  same  patience  under  suffering.  Chris- 
tians are  not  to  retaliate,  but  to  overcome  evil  with 
good ; they  are  to  be  in  subjection  to  all  lawful 
authority,  and  this  for  conscience'  sake,  to ‘avoid  all 
excesses,  rioting,  drunkenness,  chambering,  and  wanton- 
ness, and  to  be  ever  looking  forward  to  the  coming  of 
the  Lord. 

In  like  manner  there  will  be  found  numerous  pas- 
sages in  St.  Paul's  Epistle  to  the  Ephesians  which 
in  spirit  and  tone  greatly  resemble  the  words  of  St. 
Peter.  At  the  very  outset  St.  Paul  addresses  his 
converts  as  “ chosen  of  God  in  Christ  before  the 
foundation  of  the  world,  that  they  should  be  holy 
and  without  blemish  before  Him  in  love  ” ; tells  them 
that  they  were  “ foreordained  unto  adoption  as  sons 
through  Jesus  Christ,  according  to  the  good  pleasure 
of  His  will,  to  the  praise  and  glory  of  His  grace, 
which  He  freely  bestowed  on  them  in  the  Beloved  ” 
(Eph.  i.  3-6).  Similarly  St.  Peter  writes  to  “ the  elect 
. . . according  to  the  foreknowledge  of  God  the  Father, 
in  sanctification  of  the  Spirit,  unto  obedience  and 
sprinkling  of  the  blood  of  Jesus  Christ,”  and  presently 
he  adds  that  “ according  to  God’s  great  mercy  they 
were  begotten  again  by  the  resurrection  of  Jesus 


PREFACE 


viii 


Christ  from  the  dead  ” (i.  1-3).  In  both  epistles  there  is 
the  same  teaching,  the  same  election  in  love,  the  same 
sonship,  the  same  progress  in  holiness,  the  same  free 
gift  through  Jesus  Christ.  But  in  neither  is  there  a 
word  that  can  be  taken  to  militate  against  independent 
authorship.  And  the  same  remark  applies  to  all  the 
resemblances  which  exist  between  the  two  epistles  in 
the  exhortations  to  servants,  wives,  and  husbands ; in 
the  commendations  of  humility,  pity,  courtesy;  in  the 
entreaties  to  the  believers  to  gird  up  the  loins  of 
the  mind  and  to  lay  aside  all  malice  and  hatred ; in 
those  passages  which  speak  of  them  as  strangers  and 
pilgrims,  as  called  from  darkness  to  light,  as  being  a 
spiritual  house,  built  upon  Christ  as  the  head  corner- 
stone. Of  all  these  exhortations  undoubted  parallels  are 
to  be  found  ; but  they  are  only  evidence  of  the  common 
character  which  would  pervade  all  the  teaching  of  the 
apostolic  missionaries  where  the  people  addressed  were 
the  same,  the  times  not  far  apart,  and  the  dangers  and 
temptations  known  alike  to  all  the  writers.  Hence 
parallels  to  St.  Peter  may  be  found  in  St.  James  too, 
but  they  are  no  proof  that  the  one  Apostle  (or,  as  some 
critics  say,  some  one  writing  under  his  name)  copied 
from  the  other. 

Nor  is  it  easy  to  see  reason  why  St.  Peter  might  not 
be  expected  to  write  a letter  to  the  congregations  formed 
first  by  St.  Paul.  No  Evangelist  or  Apostle  could  pub- 
lish the  message  of  the  Gospel — that  is,  the  life  and 
works — of  Christ  without  telling  of  His  chosen  followers ; 
and  amongst  them,  if  our  Gospels  be  a true  picture, 
St.  Peter  must  ever  have  filled  a prominent  place.  The 
Churches  in  Asia  assuredly  had  heard  much  of  him, 
and  in  a time  of  persecution  or  impending  trial  nothing 
could  be  more  fit  than  that  the  Apostle  who  had  been 


PREFACE 


IX 


most  prominent  amid  Christ’s  companions  should  write 
from  Babylon  or  from  Rome,  it  may  be,  where  the 
signs  of  the  times  would  proclaim  most  clearly  the 
sufferings  for  which  the  Christian  inhabitants  of  the 
provinces  should  be  prepared,  to  encourage  the  believers 
in  Asia  to  steadfastness  and  to  remind  them  that 
the  same  afflictions  were  being  accomplished  in  their 
brethren  that  were  elsewhere  in  the  world. 

This  was  likely  enough  even  had  St.  Peter  never 
visited  the  districts  to  which  his  letter  was  addressed. 
But  we  seem  to  find  traces  of  him  in  Corinth  (i  Cor. 
ix.  5 ; cf.  also  xv.  5),  and  he  certainly  was  not  unknown 
by  name  to  the  Christians  of  that  city.  And  if  so,  why 
need  we  question  his  journeying  through  Asia  Minor  ? 
And  he  was  aware  of  the  labours  of  his  fellow-apostle. 
From  personal  intercourse  and  discussion,  especially  in 
connexion  with  the  council  at  Jerusalem,  he  would  be 
sure  that  they  were  of  one  mind.  It  may  be  that  he 
had  learnt  something  of  St.  Paul’s  letters  to  the  Churches. 
Under  such  circumstances  it  is  not  foreign  to  St.  Peter’s 
character,  nay  rather  quite  in  harmony  with  it,  that  he 
should  fulfil  the  Lord’s  command  to  “ strengthen  the 
brethren  ” ; that  he  should  send  them  an  earnest  assur- 
ance that,  spite  of  sufferings  and  trials,  this  was  the 
true  grace  of  God,  in  which  they  should  rejoice  to 
stand. 

But  there  are  internal  tokens  in  the  Epistle  which 
seem  more  powerful  evidence  of  its  genuineness  than 
anything  else.  The  writer  calls  himself  “ Peter,  an 
Apostle  of  Jesus  Christ”;  and  he  declares  his  personality 
by  touches  and  allusions  which  a forger  would  never 
have  fabricated.  Thus  he  says,  “ All  of  you  gird 
yourselves  with  humility,  to  serve  one  another”  (v.  5). 
The  verb  which  he  employs  here  indicates  a sort  of 


X 


PREFACE 


girding  about  with  some  towel  or  apron,  which  a slave 
put  on  for  doing  some  menial  service.  It  is  almost 
impossible  that  the  writer  had  not  in  his  thoughts 
the  act  of  Christ  when  He  gave  His  great  lesson  of 
humility  : “ If  I have  washed  your  feet,  ye  ought  also  to 
wash  one  another’s  feet.” 

So,  too,  the  Master’s  exhortation,  “ Feed  My  sheep,” 
“Feed  My  lambs,”  comes  to  mind  as  we  read,  “Tend 
the  flock  of  God  which  is  among  you,  exercising  the 
oversight,  not  of  constraint,  but  willingly  ” (v.  2).  And 
St.  Peter’s  own  words  spoken  in  the  house  of  Cornelius 
are  reproduced  when  the  Father  is  declared  to  be  One 
“ who,  without  respect  of  persons,  judgeth  according 
to  each  man’s  work”  (i.  17). 

But  it  is  in  the  allusions  to  Christ’s  passion  and 
resurrection,  those  events  which  marked  the  deep  fall 
and  the  rising  again  of  St.  Peter,  that  the  personality 
of  the  Apostle  becomes  most  manifest.  He  has  been 
himself  “ a witness  of  the  sufferings  of  Christ  ” (v.  1). 
He  can  speak  as  an  eye-witness  of  the  Lord’s  death  in 
the  flesh  (iii.  18  ; iv.  1)  and  His  quickening  in  the 
spirit ; can  exhort  men  to  courage  because  they  are 
partakers  of  the  sufferings  of  Christ  (iv.  13).  Who 
does  not  feel  that  the  writer  of  the  words,  “ Let  them 
also  that  suffer  according  to  the  will  of  God  commit 
their  souls  in  well-doing  unto  a faithful  Creator  ” (iv.  19), 
is  thinking  of  the  scene  on  the  cross,  of  the  Saviour’s 
finished  work,  of  the  dying  cry,  “ Father,  into  Thy  hands 
I commend  My  spirit  ” ? 

Perhaps  the  most  striking  instance  of  this  peculiarit}', 
this  tendency  to  dwell  on  the  events  of  the  Passion,  is 
found  in  ii.  19-24.  Speaking  to  servants,  he  argues, 
“ What  glory  is  it  if  when  ye  sin  and  are  buffeted  for 
it  ye  shall  take  it  patiently  ? ” And  having  used  the 


PREFACE 


xi 


word  by  which  the  Evangelists  describe  (Matt.  xxvi.  67  ; 
Mark  xiv.  65)  the  insults  heaped  upon  the  Lord  at  His 
trial,  the  writer  is  carried  away  in  mind  to  the  whole 
scene  : li  Fie  did  no  sin,  neither  was  guile  found  in  His 
mouth ; when  He  was  reviled,  He  reviled  not  again  ; 
when  He  suffered,  He  threatened  not,  but  committed 
Himself  to  Him  that  judgeth  righteously ; in  His  own 
self  He  bare  our  sins  in  His  own  body  upon  the  tree, 
that  we,  having  died  unto  sins,  might  live  unto  right- 
eousness, by  whose  stripes  ye  were  healed.”  And  in 
the  last  clause  especially  we  see  traces  of  one  who  had 
been  present  through  the  painful  history.  The  word 
rendered  “ stripes  ” means  “ bruises  ” or  “ weals,”  such 
as  come  from  savage  blows,  and  is  just  the  word  which 
would  occur  to  one  who  had  seen  the  bruised  body 
taken  down  from  the  cross,  but  hardly  to  any  one  else. 

Again,  the  writer  makes  you  feel  without  quoting 
that  he  has  the  words  of  Jesus  constantly  in  his  mind. 
Thus  in  the  exhortation,  “ Cast  all  your  anxiety  upon 
God,  for  He  careth  for  you  ” (v.  7)  ; when  he  says,  “ If 
ye  are  reproached  for  the  name  of  Christ,  blessed  are 
ye”  (iv.  14),  or  “ Be  sober;  be  vigilant”  (v.  8),  or 
“ Be  sober  unto  prayer”  (iv.  7),  or  commends  “ not 
rendering  evil  for  evil,  or  reviling  for  reviling,  but 
contrariwise  blessing  ” (iii.  9),  at  each  of  the  sentences — 
and  the  letter  abounds  with  examples — there  rise  in  the 
reader’s  mind  some  similar  words  of  Christ,  making 
him  feel  that  he  is  perusing  a writing  of  one  to  whom 
the  Lord’s  language  was  abundantly  familiar. 

With  the  marks  of  personal  character  and  associa- 
tions meeting  us  constantly,  and  with  the  unbroken 
consensus  of  antiquity  in  favour  of  St.  Peter’s  author- 
ship, we  shall  not  lightly  allow  speculations  about  hypo- 
thetical differences  between  the  teaching  of  the  Apostles 


xii  • PREFACE 


of  the  Gentiles  and  of  the  circumcision  to  disturb  our 
acceptance  of  this  letter  for  what  it  proclaims  itself 
to  be  : the  work  of  the  Apostle  St.  Peter,  of  one  who 
was  himself  a witness  of  the  sufferings  of  Christ. 

Of  the  Second  Epistle  the  whole  history  is  very 
different.  It  appears  to  have  been  little  known  in  the 
early  Church,  and  is  included  by  Eusebius  (330)  among 
the  dvriXeyo/jbeva,  “ books  to  which  objection  was  raised  ” 
as  late  as  his  day.  It  is  true  that  in  Clement  of  Rome 
there  is  a sentence  (Ep.  i.,  chap,  xi.)  which  many  have 
accepted  as  containing  a clear  allusion  to  the  passage 
(2  Peter  ii.  6,  7)  which  speaks  of  Lot  and  the  destruc- 
tion of  Sodom.  And  if  this  could  be  demonstrated 
with  certainty,  it  would  be  most  valuable  testimony. 
It  would  prove  the  Epistle  to  have  been  accepted  at  a 
very  early  date  and  by  the  important  Church  in  Rome. 
But  we  have  so  far  to  go  before  we  come  upon  any 
other  notice  that  the  silence  makes  us  doubtful  of  the 
evidence  from  Clement.  Moreover,  such  other  witness 
as  we  do  find  is  not  of  a very  direct  character. 
Firmilian,  Bishop  of  Caesarea,  in  Cappadocia,  about 
256  a.d.,  in  a letter  of  which  a Latin  version  is  preserved 
among  the  writings  of  Cyprian,  uses  words  which 
probably  indicate  that  he  knew  both  the  epistles  of 
St.  Peter ; but  he  gives  no  quotation.  The  Second 
Epistle  was  no  doubt  meant  for  the  same  readers  as 
the  First;  and  that  is  addressed,  among  others,  to  the 
Christians  of  Cappadocia,  so  that  there  is  no  im- 
probability in  supposing  the  letter  to  have  been  early 
known  there.  Theophilus  of  Antioch  (170)  uses  the 
comparison  of  the  word  to  a lamp  shining  in  a dark 
place  in  such  a way  as  to  give  the  impression  that  he 
knew  the  Epistle,  and  a similar  possible  reference  is 


PREFACE 


xiii 


found  in  the  writings  of  Ephrem  Syrus  (f  378). 
Palladius  (400),  who  was  a friend  of  Chrysostom,  and 
wrote  at  Rome,  makes  a clear  allusion  to  2 Peter ; and 
in  the  Apology  of  Melito,  Bishop  of  Sardis,  there  is 
a passage  concerning  the  destruction  of  the  world  by 
fire  at  the  last  day  which  is  strikingly  parallel  to 
2 Peter  iii.  5-7,  and  can  hardly  have  been  written 
without  a knowledge  of  the  Epistle. 

This  is  a very  small  amount  of  early  evidence,  and 
among  the  more  voluminous  writers  of  the  first  three 
centuries  we  find  no  mention  of  the  Epistle.  We 
cannot,  therefore,  be  surprised  that  by  Eusebius  it  is 
classed  among  the  works  of  less  acceptance.  But  the 
same  fate  befell  larger  and  more  important  writings 
than  this  Epistle.  The  Apocalypse  and  the  Epistle 
to  the  Hebrews  stand  in  the  same  list  in  Eusebius. 
And  St.  Peter’s  second  letter  has  not  the  same  general 
interest  as  the  first,  and  therefore  is  likely  to  have 
been  less  widely  circulated ; and  this  is  all  that 
Eusebius’s  classification  means.  The  books  were  not 
generally  received  because  there  was  a less  general 
knowledge  of  their  existence  and  history. 

But  when  the  Church  entered  on  the  settlement  of 
the  New  Testament  Canon  at  the  Council  of  Laodicsea 
(366),  the  Second  Epistle  of  St.  Peter  was  accepted ; 
and  no  doubt  there  was  evidence  then  before  the 
assembled  Fathers  which  time  has  now  destroyed. 
Yet  in  the  letter  itself  there  are  points  which  no  doubt 
weighed  with  them,  and  which  are  patent  ito  us  as  they 
were  then.  The  writer  claims  to  be  St.  Peter,  an 
Apostle  and  the  writer  of  a previous  epistle.  He 
speaks  solemnly  of  his  death  as  near  at  hand  ; and 
still  more  solemn,  when  viewed  as  evidence,  is  the 
declaration  that  he  had  been  one  of  the  witnesses  of 


XIV 


PREFACE 


Christ’s  transfiguration.  It  is  almost  inconceivable 
that  a forger,  writing  to  warn  against  false  teachers, 
writing  in  the  interest  of  truth,  should  have  thus 
deliberately  assumed  a name  and  experience  to  which 
he  had  no  claim.  These  statements  must  have  in- 
fluenced the  opinion  of  the  Laodicsean  Council,  and  we 
know  that  they  did  not  act  on  light  evidence ; they  did 
not  on  the  strength  of  a name  accept  into  their  canon, 
but  excluded,  works  at  the  time  widely  circulated  and 
passing  for  histories  or  letters  of  some  of  the  Apostles. 

Moreover,  when  we  consider  the  kind  of  teaching 
against  which  St.  Peter’s  epistle  is  directed,  it  is 
difficult  to  place  it  anywhere  except  at  about  the  same 
date  as  St.  Paul’s  epistles.  It  speaks  of  the  “ fables  ” 
(/ w6ol}  i.  1 6),  the  groundless,  baseless  fancies,  of  the 
early  heretics  in  the  same  manner  which  we  find  in 
St.  Paul  (cf.  i Tim.  i.  4;  iv.  7).  The  same  greed  and 
covetousness  ( TrXeove^ia ) is  noted  by  both  the  Apostles 
in  the  teachers  against  whom  their  voice  is  raised 
(cf.  2 Peter  ii.  3 ; 1 Tim.  vi.  5;  Titus  i.  n).  There 
are  the  same  beguiling  promises  of  liberty  (cf.  2 Peter 
ii.  19;  1 Cor.  x.  29;  Gal.  v.  13),  a perversion  of  the 
freedom  of  which  St.  Paul  speaks  so  much  to  the 
Galatian  converts  ; and  just  as  he  warns  against  “ false 
brethren  unawares  brought  in,  who  came  in  privily  to 
spy  out  our  liberty  ” (Gal.  ii.  4),  so  does  St.  Peter 
condemn  those  “who  privily  bring  in  heresies  of 
destruction  ” (2  Peter  ii.  1).  With  so  many  common 
features  in  the  two  pictures,  we  can  scarcely  be  wrong 
in  referring  them  to  the  same  times.  No  other  period 
in  early  Church  history  suits  the  language  of  St.  Peter 
so  well  as  the  few  years  before  his  martyrdom.  The 
First  Epistle  may  be  dated  eight  or  ten  years  earlier. 

There  is  another  morsel  of  evidence  from  the  New 


PREFACE 


xv 


Testament  which  is  worth  notice.  St.  Peter  describes 
the  heretics  against  whom  he  writes  as  following  the 
error  of  Balaam  the  son  of  Beor,  and  notes  this  among 
the  tokens  of  their  covetousness.  In  the  Apocalypse 
(ii.  14,  15)  the  same  people  are  described,  and  in  the 
same  terms,  but  with  an  addition.  They  have  received 
a definite  name,  and  St.  John  terms  them  several  times 
over  u the  Nicolaitanes.”  Such  a distinctive  title  marks 
a later  date  than  St.  Peter’s  descriptive  one,  which  is 
drawn  from  the  Old  Testament.  The  Apocalypse  was 
assuredly  written  before  the  destruction  of  Jerusalem. 
If  then  we  may  take  the  mention  of  the  Nicolaitanes 
by  that  designation  as  an  indication  of  a later  date  than 
2 Peter,  we  are  again  brought  to  the  time  to  which  we 
have  already  referred  the  Epistle  : some  time  between 
68  and  70  a.d. 

Considerable  discussion  has  arisen  about  the  passages 
in  2 Peter  which  are  like  the  language  of  St.  Jude. 
There  can  be  no  doubt  that  either  one  Apostle  copied 
the  words  of  the  other,  or  that  both  drew  from  a 
common  original.  But  this  point,  in  whatever  way  it 
be  settled,  need  not  militate  against  St.  Peter’s  author- 
ship. It  is  nothing  unworthy  of  the  Apostle,  if  he  find 
to  his  hand  the  words  of  a fellow-teacher  which  will 
serve  his  need,  to  use  what  he  finds.  Nay,  the  letter 
itself  tells  us  that  he  was  prepared  to  do  this.  For  he 
refers  his  readers  (iii.  15)  to  the  writings  of  St.  Paul 
for  support  of  his  own  exhortations.  St.  Peter’s  seems, 
however,  to  be  the  earlier  of  the  two  epistles,  if  we 
compare  his  words,  “ There  shall  be  false  teachers, 
who  5k//  bring  in  heresies  of  destruction,”  etc.  (ii.  1), 
with  St.  Jude,  who  speaks  of  these  misleading  teachers 
as  already  existent  and  active  : “ There  are  certain 
men  crept  in  unawares  ” ; “ These  are  spots  now  existing 


XVi 


PREFACE 


in  the  feasts  of  charity  ” ; “ They  are  feasting  among  the 
brethren  without  fear.”  And  St.  Jude  seems  clearly 
to  be  alluding  to  St.  Peter’s  words  (2  Peter  iii.  3)  when 
he  says,  “ Remember  ye  the  words  which  were  spoken 
before  of  the  Apostles  of  our  Lord  Jesus  Christ,  how 
that  they  told  you  there  should  be  mockers  ” ( [i/jLiraLfCTcu ) 
“ in  the  last  time.”  This  word  for  “ mockers”  is  found 
only  in  St.  Peter’s  epistle.  It  is  nowhere  else  in  the 
New  Testament ; and  while  St.  Peter’s  words  are  a 
direct  utterance,  St.  Jude’s  are  a quotation. 

But  there  are  two  or  three  features  of  resemblance 
between  the  style  of  St.  Peter’s  first  epistle  and  the 
second  which  support  strongly  the  genuineness  of  the 
latter.  The  First  Epistle  has  a large  proportion  of 
words  found  nowhere  else  in  the  New  Testament. 
There  are  a score  of  such  words  in  this  short  compo- 
sition. Now  the  Second  Epistle  presents  us  with  the 
same  peculiarity  in  rather  larger  abundance.  There 
are  twenty-four  words  there  which  appear  in  no  other 
New  Testament  writing.  It  seems  to  have  been  a 
peculiarity  of  the  writer  of  both  letters  to  use  some- 
what uncommon  and  striking  words.  Now  take  the 
Second  Epistle  to  have  been  the  work  of  an  imitator. 
He  would  be  sure  to  notice  such  a characteristic,  and 
sure  also  to  repeat,  for  the  sake  of  connexion,  some 
distinctive  expressions  of  the  first  letter  in  the  second. 
But  the  case  is  much  otherwise.  There  is  the  same 
abundance  of  unusual  words  in  both  epistles,  but  not 
a single  repetition  ; the  same  peculiarity  is  manifest, 
but  displays  itself  in  entirely  new  material.  This  is 
an  index  of  authorship,  not  of  imitation. 

There  are  one  or  two  differences  between  the  two 
epistles  which  in  their  way  are  of  equal  interest.  The 
first  letter  was  one  of  encouragement  and  consolation  ; 


PREFACE 


XVII 


the  second  is  full  of  warning.  Hence,  though  the 
coming  of  the  Lord  is  dwelt  on  alike  in  the  two,  in  the 
former  it  is  set  forth  as  a revelation  (i  Peter  i.  5),  as  a 
day  for  which  believers  were  looking,  and  in  which 
their  hopes  would  be  realised,  and  their  afflictions  at 
an  end ; in  the  second  letter  the  same  event  is  called 
a coming  (7 rapovaia),  an  appearing,  a presence,  but  one 
which  will  usher  in  the  great  and  terrible  day  of  the 
Lord,  and  be  the  prelude  of  judgement  to  them  that 
have  fallen  away. 

Again,  the  sufferings  of  Christ  are  a theme  much 
dwelt  on  in  the  First  Epistle,  where  they  are  pointed  to 
as  the  lot  which  Christians  are  to  expect,  and  the  Lord 
is  the  pattern  which  they  are  to  imitate  ; in  the  Second 
they  are  hardly  noticed.  But  was  there  not  a cause  for 
such  reticence  ? Was  it  a time  to  urge  on  men  the 
imitation  of  Christ  when  the  danger  was  great  that 
they  would  deny  Him  altogether  ? 

No  doubt  many  other  points  of  evidence,  which  are 
lost  to  us,  were  presented  to  the  Fathers  of  the 
Laodicaean  Council,  and  with  the  result  that  the  Second 
Epistle  of  St.  Peter  was  received  into  the  Canon  side 
by  side  with  the  first.  But  the  three  centuries  of  want 
of  acknowledgement  have  left  their  mark  on  its  sub- 
sequent history,  and  many  earnest  minds  have  treated 
it  as  of  less  authority  than  other  more  accepted  portions 
of  the  New  Testament.  Among  these  is  Luther,  who 
speaks  of  the  First  Epistle  as  one  of  the  noblest  in  the 
New  Testament,  but  is  doubtful  about  the  claims  of 
the  Second.  Similar  was  the  judgment  of  Erasmus  and 
of' Calvin. 

We  cannot,  however,  go  back  to  the  evidence  produced 
at  Laodicaea.  Time  has  swept  that  away,  but,  while 
doing  so,  has  left  us  the  result  thereof ; and  the  accept- 

b 


xviii  PREFACE 


ance  of  the  Epistle  by  the  Fathers  there  assembled  will 
be  judged  by  most  men  to  stand  in  lieu  of  the  evidence. 
No  court  of  law  would  permit  a decision  so  authenti- 
cated and  of  such  standing  to  be  disturbed  or  over- 
ruled. 

And  we  ourselves  can  observe  some  points  still 
which  draw  to  the  same  conclusion.  The  letter  har- 
monises in  tone  with  the  other  New  Testament  writings, 
and  some  'of  its  linguistic  peculiarities  are  strikingly  in 
accord  with  the  universally  accepted  letter  of  St.  Peter. 
We  are  therefore  not  unwilling,  though  we  have  not 
the  early  testimony  which  we  could  desire,  and  though 
the  primitive  Church  held  its  genuineness  for  doubtful, 
to  believe  that  ere  this  second  letter  was  classed  with 
the  other  New  Testament  writings  these  doubts  were 
cleared  away,  and  would  be  cleared  away  for  us  could 
we  hear  all  the  evidence  tendered  before  those  who 
fixed  the  contents  of  the  Canon. 

The  discovery  last  year  in  Egypt  of  some  fragments 
of  the  Gospel  and  Apocalypse  once  current  under  the 
name  of  St.  Peter  has  drawn  attention  once  more  to 
the  genuineness  and  authenticity  of  the  Second  Epistle 
in  our  canon.  But  the  difference  in  character  between 
it  and  these  apocryphal  documents  is  very  great. 
The  Gospel  ascribed  to  Peter  seems  to  have  been 
written  by  some  one  who  held  the  opinion,  current 
among  the  early  heretics,  that  the  Incarnation  was 
unreal,  and  that  the  Divine  in  Christ  Jesus  had  no 
participation  in  the  sufferings  at  the  Crucifixion. 
Plence  our  Lord  is  represented  as  having  no  sense  of 
pain  at  that  time.  He  is  said  to  have  been  deserted  by 
His  u power”  in  the  moment  of  death.  The  stature  of 
the  angels  at  the  Resurrection  is  represented  as  very 
great,  but  that  of  the  risen  Christ  much  greater.  To 


PREFACE 


xix 


these  peculiar  features  may  be  added  the  response 
made  by  the  cross  to  a voice  which  was  heard  from 
heaven,  the  cross  having  followed  the  risen  Christ 
from  the  tomb.  In  the  fragments  of  the  Apocalypse 
we  have  a description  of  the  torments  of  the  wicked 
utterly  foreign  to  the  character  of  the  New  Testament 
writings,  in  which  the  veil  of  the  unseen  world  is  rarely 
withdrawn.  The  circumstance  and  detail  given  in  the 
apocryphal  fragment  to  the  punishments  of  sinners 
mark  it  as  the  parent  of  those  mediaeval  legends  of 
which  the  “ Visions  of  Furseus”  and  “ St.  Patrick’s 
Purgatory”  afford  well-known  examples. 

The  study  of  these  fragments,  of  which  the  Gospel 
may  be  dated  about  I JO  a.d.,  sends  us  back  to  the 
contemplation  of  the  Second  Epistle  of  St.  Peter  more 
conscious  than  before  at  what  a very  early  date 
errors,  both  of  history  and  doctrine,  were  promulgated 
among  the  Christian  societies,  while  at  the  same  time 
we  are  impressed  more  strongly  with  the  sense  that 
the  accord  of  the  Second  Epistle  with  Gospel  history, 
where  it  is  alluded  to,  as  well  as  the  simplicity  of 
Christian  doctrine  which  it  enforces,  mark  it  as  not 
unworthy  of  that  place  in  the  Canon  which  was 
accorded  to  it  in  the  very  earliest  councils  which  dealt 
with  the  contents  of  New  Testament  Scripture. 


CONTENTS 


THE  FIRST  EPISTLE  OF  ST.  PETER 

I 

PAGE 

THE  WORK  OF  THE  TRINITY  IN  MAN’S  ELECTION  AND 

SALVATION 3 

II 

THE  HEAVENLY  INHERITANCE 1 7 

III 

THE  UNITY  AND  GLORIOUSNESS  OF  THE  PLAN  OF 

REDEMPTION 29 

IV 

the  Christian’s  ideal,  and  the  steps  thereunto  41 

V 

CHRISTIAN  BROTHERHOOD  : ITS  CHARACTER  AND 

DUTIES 55 

VI 

THE  PRIESTHOOD  OF  BELIEVERS 69 


xxi 


xxii 


CONTENTS 


VII 

PAGE 

CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD  . . .83 

VIII 

CHRISTIAN  SERVICE 95 

IX 

CHRISTIAN  WIVES  AND  HUSBANDS  ....  107 

X 

THEY  WHO  BLESS  ARE  BLESSED II9 

XI 

THE  REWARDS  OF  SUFFERING  FOR  WELL-DOING  . . 133 

XII 

THE  LESSONS  OF  SUFFERING 149 

XIII 

CHRISTIAN  SERVICE  FOR  GOD’S  GLORY  . . .163 

XIV 

THE  BELIEVER’S  DOUBLE  JOY 1 77 

XV 

THE  RIGHTEOUS  HAVE  JUDGEMENT  HERE  . . .189 

XVI 


HOW  TO  TEND  THE  FLOCK  . 


201 


CONTENTS  xxiii 


XVII 

PAGE 

EE  CLOTHED  WITH  HUMILITY 21 3 

XVIII 

THROUGH  PERILS  TO  VICTORY  . . . . .223 


THE  SECOND  EPISTLE  OF  ST  PETER 

XIX 

THE  SAVING  KNOWLEDGE  OF  GOD  ' . . . 235 

XX 

WHO  SHALL  ASCEND  INTO  THE  HILL  OF  THE  LORD  ? . 245 


XXI 

THE  VOICE  HEARD  IN  THE  HOLY  MOUNT  . . *257 

XXII 

THE  LAMP  SHINING  IN  A DARK  PLACE  . . . 27 1 

XXIII 

THE  LORD  KNOWETH  HOW  TO  DELIVER  . . . 283 

XXIV 

“ BY  THEIR  FRUITS  YE  SHALL  KNOW  THEM  99  . . 297 


XXV 


ALTOGETHER  BECOME  ABOMINABLE 


• 313 


XXIV 


CONTENTS 


XXVI 

AS  WERE  THE  DAYS  OF  NOAH  .... 

XXVII 

JUDGEMENT  TO  COME 

XXVIII 

THE  LORD  IS  NOT  SLACK 

XXIX 

“WHAT  MANNER  OF  PERSONS  OUGHT  YE  TO  BE  ? ” 

XXX 

BE  YE  STEDFAST,  UNMOVABLE  .... 


• 325 

• 335 

• 345 

• 355 

• 365 


I 

THE  WORK  OF  THE  TRINITY  IN  MAN'S  ELECTION 
AND  SALVATION 

(l  Peter,  an  Apostle  of  Jesus  Christ,  to  the  elect  who  are  sojourners 
of  the  dispersion  in  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia, 
according  to  the  foreknowledge  of  God  the  Father,  in  sanctification 
of  the  Spirit,  unto  obedience  and  sprinkling  of  the  blood  of  Jesus 
Christ:  grace  to  you  and  peace  be  multiplied.’5 — I Peter  i.  i,  2. 

“TTTHEN  thou  art  converted,  strengthen  thy 
VV  brethren”  (Luke  xxii.  32),  was  the  Lord’s  in- 
junction to  St.  Peter,  of  which  this  Epistle  may  be 
considered  as  a part  fulfilment.  So  richly  stored  is  it 
with  counsel,  warning,  and  consolation  that  Luther,  the 
conflicts  of  whose  life  will  bear  some  comparison  with  the 
trials  of  these  Asian  converts,  calls  it  one  of  the  most 
precious  portions  of  the  New  Testament  Scriptures.  Its 
value  is  further  enhanced  because  in  so  many  places  the 
Apostle  reverts  in  thought  or  word  to  his  own  life- 
history,  and  draws  his  teaching  from  the  rich  stream  of 
personal  experience.  Even  the  name  which  he  sets  at 
the  head  of  the  letter  had  its  lesson  in  connexion  with 
Jesus.  Most  Jews  took  a second  name  for  profaner 
use  in  their  commerce  with  the  heathen ; but  to  Simon, 
the  son  of  Jonas,  Peter  must  have  been  a specially 
sacred  name,  must  have  served  as  a watchword  both  to 
himself  and  to  all  others  who  had  learnt  the  story  of  its 
bestowal  and  the  meaning  which  was  bound  up  with  it. 

3 


4 


THE  EPISTLES  OF  ST.  PETER 


That  a letter  by  St.  Peter  should  be,  as  this  is,  of  a 
very  practical  character  is  no  more  than  we  might 
expect  from  what  we  know  of  the  Apostle  from  the 
Gospels.  Prompt  in  word  and  action,  ever  the  spokes- 
man of  the  twelve,  he  seems  made  for  a guide  and 
leader  of  men.  What  perhaps  we  should  not  have  ex- 
pected is  the  very  definite  doctrinal  language  with  which 
the  Epistle  opens.  Nowhere  in  the  writings  either 
of  St.  Paul  or  St.  John  do  we  find  more  full  or  more 
instructive  teaching  concerning  the  Holy  Trinity.  And 
herein  St.  Peter  has  been  guided  to  choose  the  only 
order  which  tends  to  edification.  Sound  lessons  for 
Christian  life  must  be  grounded  upon  a right  faith,  and 
a brother  can  afford  no  strength  to  his  brethren  unless 
first  of  all  he  point  them  clearly  to  the  source  whence 
both  his  strength  and  theirs  must  come. 

Of  the  previous  intercourse  between  St.  Peter  and 
those  to  whom  he  writes  we  can  only  judge  from  the 
Epistle  itself.  The  Apostle’s  name  disappears  from 
New  Testament  history  after  the  Council  of  Jerusalem 
(Acts  xv.),  but  we  feel  sure  his  labours  did  not  cease 
then  ; and  though  the  first  message  of  Christianity 
may  have  been  brought  to  these  Asiatic  provinces  by 
St.  Paul,  the  allusions  which  St.  Peter  makes  to  the 
trials  of  the  converts  are  such  as  seem  impossible  had 
he  not  himself  laboured  among  them.  The  frequent 
reminders,  the  special  warnings,  could  come  only  from 
one  who  knew  their  circumstances  very  intimately. 
Allusions  to  the  former  lusts  indulged  in  in  their  days 
of  ignorance,  to  the  reproaches  which  they  now  have  to 
suffer  from  their  heathen  neighbours,  to  their  going 
astray  like  lost  sheep,  are  a few  of  the  unmistakable 
evidences  of  personal  knowledge. 

He  writes  to  them  as  sojourners  of  the  dispersion. 


i.  i,  2.] 


THE  WORK  OF  THE  TRINITY 


5 


In  the  minds  of  the  Jews  this  name  would  wake  up 
sad  memories  of  their  past  history.  It  told  of  that 
great  break  in  the  national  unity  which  was  made  by 
the  tarrying  in  Babylon  of  so  many  of  the  people  at 
the  time  of  the  return,  then  of  those  painful  periods 
in  later  days  when  their  nation,  as  the  vassal  now  of 
Persia,  now  of  Greece,  of  Egypt,  of  Syria,  and  of  Rome, 
was  made  the  sport  of  the  world-powers  as  they  rose 
and  fell,  times  in  which  Israel  could  see  few  tokens 
of  the  Divine  favour,  could  hear  no  voice  of  the  prophet 
to  encourage  or  to  guide.  But  now  to  those  who  had 
accepted  the  Gospel  of  Christ  those  dark  years  would 
be  seen  to  have  been  in  no  wise  barren  of  blessing  and 
of  profit.  The  scattered  Jews  had  carried  much  of  their 
faith  abroad  among  the  nations ; schools  of  religious 
teaching  had  arisen  ; the  chosen  people  in  their  disper- 
sion had  adopted  the  language  best  known  among  the 
other  nations  ; and  thus  the  outcome  of  those  sorrowful 
times  had  been  a preparation  for  the  Gospel.  Proselytes 
had  been  made  in  the  countries  of  their  exile,  and  a wider 
field  opened  for  the  Christian  harvest.  The  dispersion 
of  Israel  had  been  made,  as  it  were,  a bridge  over  which 
the  grace  of  God  passed  for  publishing  the  glad  tidings 
of  the  Gospel,  and  to  gather  Jew  and  Gentile  alike  into 
the  fold  of  Christ. 

But  it  would  be  a mistake  to  restrict  the  word 
“ dispersion  ” here  to  the  Jewish  converts.  The  Apostle 
speaks  more  than  once  in  his  letter  to  those  who  had 
never  been  Jews,  to  men  who  (i.  14)  had  been  fashioned 
according  to  their  former  lusts  in  ignorance ; who  had 
in  times  past  (ii.  10)  no  share  with  God’s  people ; who 
(iv.  1 3)  had  wrought  the  will  of  the  Gentiles,  walking 
in  lasciviousness,  lusts,  and  abominable  idolatries.  To 
these  too  since  their  conversion  the  name  “ disper- 


6 


THE  EPISTLES  OF  ST.  PETER 


sion  ” might  be  fitly  applied.  They  were  but  a few 
here  and  there  among  the  multitudes  of  heathendom. 
And  their  acceptance  of  the  faith  of  Jesus  must  have 
given  to  their  lives  a different  aspect.  It  must  often 
be  so  with  the  faithful.  Their  life  is  from  the  world 
apart.  It  must  have  been  specially  thus  with  these 
Christians  in  Asia.  They  could  be  verily  only  strangers 
and  sojourners  ; their  true  home  could  never  be  made 
among  their  heathen  surroundings.  As  the  Jew  in  old 
days  sighed  for  Jerusalem,  so  their  hope  was  centred 
on  a Jerusalem  above. 

Yet  God  had  a mission  for  them  in  the  world.  This 
is  a special  portion  of  St.  Peter’s  message.  As  the 
scattered  Jews  of  old  had  opened  a door  for  the  spread- 
ing of  the  Gospel,  so  the  Christians  of  the  dispersion 
were  to  be  its  witnesses.  Their  election  had  made 
them  a peculiar  people  ; but  it  was  that  they  might  show 
forth  the  praises  of  Him  who  had  called  them  out  of 
darkness  into  His  marvellous  light,  and  that  by  their 
good  works  the  heathen  might  be  won  to  glorify  God 
when  in  His  own  time  He  should  visit  them  too  with 
the  day-star  from  on  high. 

But  beside  the  words  which  speak  of  severance  and 
pilgrimage,  the  Apostle  uses  one  of  a different  character. 
With  that  large  charity  and  hope  which  is  stamped 
upon  the  whole  of  the  New  Testament,  he  calls  these 
scattered  Christian  converts  the  elect  of  God.  Just  as 
St.  Paul  so  often  includes  whole  Churches,  even  though 
he  find  in  them  many  things  to  blame  and  to  reprove, 
under  the  title  of  u saints”  or  “ called  to  be  saints,”  so 
it  is  here.  And  the  sense  of  their  election  is  intended  to 
be  a mighty  power.  It  is  to  bind  them  wherever  they 
may  be  scattered  into  one  communion  in  Christ  Jesus. 
Through  the  World  they  are  dispersed,  but  in  Christ 


i.  I,  2.] 


THE  WORK  OF  THE  TRINITY 


7 


they  constitute  a great  unity.  And  the  sense  of  this 
is  to  lift  their  hearts  above  any  sorrowing  for  their 
isolation  in  the  world.  For  through  Christ  they  have 
(i.  4)  an  inheritance,  a home,  a claim  of  sonship ; and 
their  salvation  is  ready  to  be  revealed  in  the  last 
time. 

Later  generations  have  witnessed  much  unprofitable 
controversy  round  this  word  “ election, ” Some  men 
have  seen  nothing  else  in  the  Bible,  while  others  have 
hardly  acknowledged  it  to  be  there  at  all.  Then  some 
have  laboured  to  reconcile  to  their  understandings  the 
two  truths  of  God’s  sovereignty  and  the  freedom  of 
the  human  will,  not  content  to  believe  that  in  God’s 
economy  there  may  be  things  beyond  their  measure. 
St.  Peter,  like  the  other  New  Testament  writers,  enters 
on  no  such  discussions.  Whether  amid  the  full  assur- 
ance of  newly  quickened  faith  the  first  Christians  found 
no  room  for  intellectual  difficulties,  or  whether  the 
spirit  within  ithem  led  them  to  feel  that  such  questions 
must  ever  be  insoluble,  we  cannot  know ; but  it  is 
instructive  to  note  that  the  Scripture  does  not  raise 
them.  They  are  the  growth  of  later  days,  of  times 
when  Christianity  was  wide-spread,  when  men  had  lost 
the  feeling  that  they  were  strangers  and  pilgrims  of  the 
dispersion,  and  were  no  longer  prepared  to  welcome, 
with  St.  Peter  and  St.  Paul,  every  Christian  brother 
into  the  number  of  God’s  chosen  ones,  counting  them 
as  those  who  had  been  called  to  be  saints. 

Of  the  election  of  believers  the  Apostle  here  speaks 
in  its  origin,  its  progress,  and  its  consummation.  He 
views  it  as  a process  which  must  extend  through  the 
whole  life,  and  connects  its  various  stages  with  the 
Three  Persons  of  the  Trinity.  But,  with  the  same 
practical  instinct  which  has  already  been  noticed,  he 


8 


THE  EPISTLES  OF  ST.  PETER 


enters  on  no  statements  about  the  nature  of  the 
Godhead  in  itself ; he  neither  discusses  what  may  be 
known  of  God,  nor  how  the  knowledge  is  to  be  obtained. 
He  says  no  word  to  intimate  that  the  mention  of  three 
Persons  may  be  difficult  to  understand  in  co-relation 
to  the  unity  of  the  Godhead.  Such  inquiries  exercise 
the  mind,  but  can  hardly  further,  what  was  St.  Peter’s 
special  aim,  the  edification  and  comfort  of  the  soul. 
That  result  comes  from  the  inward  experience  of  what 
each  Person  of  the  Godhead  is  to  us,  and  on  this  the 
Apostle  has  a lesson.  He  makes  plain  for  us  the  share 
which  Father,  Son,  and  Spirit  bear  in  the  work  of 
human  salvation.  Christians,  he  teaches  us,  are  elect, 
chosen  to  be  saints,  according  to  the  foreknowledge  of 
God  the  Father;  the  election  is  maintained  when  their 
lives  are  constantly  hallowed  by  the  influence  of  the 
Holy  Ghost ; while  in  Christ  they  have  not  only  an 
example  of  perfect  obedience  after  which  they  must 
strive,  but  a Redeemer  whose  blood  can  cleanse  them 
from  all  the  sins  from  which  the  most  earnest  strivings 
will  not  set  them  free.  Of  these  things  the  Christian 
soul  can  have  experience.  It  is  thus  thai  the  life  of  the 
elect  believer  begins,  grows,  and  is  perfected. 

It  begins  according  to  the  foreknowledge  of  God  the 
Father.  Here  St.  Peter  may  be  his  own  interpreter. 
In  his  sermon  on  the  day  of  Pentecost  he  employs  the 
same  word,  “ foreknowledge,”  and  he  is  the  only  one 
who  uses  it  in  the  New  Testament.  There  (Acts  ii.  23) 
he  says  that  Christ  was  delivered  up  to  be  crucified  by 
the  determinate  counsel  and  foreknowledge  of  God. 
And  on  the  same  subject  in  this  very  chapter  (i.  20) 
he  speaks  of  Jesus  as  foreknown,  as  a Lamb  without 
spot  and  blemish  before  the  foundation  of  the  world. 
In  these  passages  we  are  carried  back  beyond  the 


i.  I,  2.] 


THE  WORK  OF  THE  TRINITY 


9 


ages  into  the  Divine  council-chamber,  and  we  find 
the  whole  course  of  human  history  naked  and  open 
before  the  eyes  of  the  All-seeing.  God  knew  even 
then  what  the  history  of  the  human  race  would  be, 
saw  that  sin  would  find  an  entrance  into  the  world,  and 
that  a sacrifice  would  be  needed,  if  sinners  were  to  be 
redeemed.  Yet  He  called  the  world  and  its  tenants 
into  being,  and  provided  the  ransom  in  the  person  of 
His  only  Son.  Why  this  was  well-pleasing  unto  Him 
it  is  not  ours,to  discuss;  whether  for  the  uplifting  of 
humanity  by  providing  an  opportunity  for  moral  obedi- 
ence or  for  the  greater  manifestation  of  His  infinite 
love.  But  whatever  else  is  mysterious,  one  thing  is 
plain  : the  counsel  of  the  Holy  One  is  seen  to  be 
a counsel  of  mercy  and  of  love ; and  though  its 
operation  may  not  seldom  be  perplexing  to  our  finite 
powers,  the  Apostle  teaches  us  that  this  determination 
from  all  eternity  was  made  with  infinite  tenderness. 
He  tells  us  it  was  the  ordinance  of  our  Father.  The 
beginning  and  the  end  thereof  are  hidden  from  us. 
We  learn  only  a fragment  of  His  dealings  during  the 
brief  period  of  a human  life.  But  men  may  rest  con- 
tent with  the  proof  of  their  election  in  the  sound  of  the 
Gospel  message  which  they  hear.  They  who  are  thus 
called  may  count  themselves  for  chosen.  This  call  is 
the  Divine  testimony  that  God  is  choosing  them.  Con- 
cerning His  intention  towards  others  who  may  seem 
to  have  passed  away  without  hearing  of  His  love,  or 
who  are  living  as  though  no  loving  message  of  glad 
tidings  had  ever  been  proclaimed,  we  must  rest  in 
ignorance,  only  assured  that  the  Eternal  God  is  as 
truly  their  Father  as  we  know  Him  to  be  ours. 

To  limited  human  knowledge  the  course  of  the 
world  has  ever  been,  must  ever  be,  full  of  darkness  and 


10 


THE  EPISTLES  OF  ST.  PETER 


perplexities.  Men  gaze  upon  it  as  they  do  upon  the 
wrong  side  of  a piece  of  tapestry  as  it  is  woven.  To 
such  observers  the  pattern  is  always  obscure,  many  a 
time  quite  unintelligible.  For  full  knowledge  we  have 
to  wait  to  the  end.  Then  the  web  will  be  reversed, 
God’s  designs  and  their  working  comprehended  ; we 
shall  know  even  as  we  are  known,  and,  with  hearts  and 
voices  tuned  to  praise,  shall  cry,  “ He  hath  done  all 
things  well.”  Of  such  a revelation  the  poet  (Shelley, 
AdonaiSy  Stanza  lii.)  sings,  a revelation  of  the  all-seeing, 
unchanging  Jehovah  and  of  the  glorious  enlightenment 
that  shall  be  in  His  presence  : — 

“ The  one  remains,  the  many  change  and  pass ; 

Heaven’s  light  for  ever  shines,  earth’s  shadows  fly  : 

Life,  like  a dome  of  many-coloured  glass, 

Stains  the  white  radiance  of  eternity, 

Until  death  tramples  it  to  fragments.” 

In  this  wise  would  St.  Peter  have  us  think  of  the 
grace  of  election.  It  has  its  beginning  from  our  Father  ; 
its  fulfilment  will  also  be  with  Him.  The  measure 
and  the  manner  of  its  bestowal  are  according  to  His 
foreknowledge,  according  to  the  same  foreknowledge 
which  provided  in  Christ  an  atonement  for  sin,  which 
appointed  Him  to  die,  and  that  not  for  some  sinners 
only,  but  for  the  sins  of  the  whole  world. 

But  in  the  call  according  to  God’s  foreknowledge  the 
believer  is  not  perfected.  He  must  live  worthily  of  his 
calling.  And  as  his  election  at  the  first  is  of  God,  so 
the  power  to  hold  it  fast  is  a Divine  gift.  He  who 
would  rejoice  over  God’s  election  must  feel  and  con- 
stantly foster  within  himself  the  sanctification  of  the 
Spirit.  To  be  made  holy  is  his  great  need.  This 
demands  a life  of  progress,  of  renewal,  a daily  endeavour 
to  restore  the  image  which  was  lost  at  the  Fall.  “ Be 


i.  I,  2.] 


THE  WORK  OF  THE  TRINITY 


II 


ye  holy,  for  I am  holy,”  is  a fundamental  precept  of  both 
Old  and  New  Testaments  ; and  it  is  a continual  admoni- 
tion, speaking  unto  Christians  that  they  go  forward. 
Under  the  Law  the  lesson  was  enforced  by  external 
symbols.  Holy  ground,  holy  days,  holy  offices,  kept 
men  alive  to  the  need  of  preparation,  of  purification, 
before  they  could  be  fit  to  draw  near  unto  God  or  for 
God  to  draw  near  unto  them. 

For  us  there  is  opened  a more  excellent  way  : the 
inward,  spiritual  cleansing  of  the  heart.  Christ  has 
gone  away  where  He  was  before,  and  sends  down  to 
His  servants  the  Holy  Ghost,  who  bestows  power  that 
the  election  of  the  Father  may  be  made  sure.  Flence 
we  can  understand  those  frequent  exhortations  in  the 
epistles,  “Walk  in  the  Spirit”;  “Live  in  the  Spirit”; 
“ Quench  not  the  Spirit.”  The  Christian  life  is  a 
struggle.  The  flesh  is  ever  striving  for  the  mastery. 
This  enemy  the  believer  must  do  to  death.  And  as 
aforetime,  so  now,  sanctification  begins  with  purification. 
Christ  sanctifies  His  Church,  those  whom  He  has 
called  to  Him  out  of  the  world  ; and  the  manner  is  by 
cleansing  them  through  the  washing  of  water  with  the 
word.  Here  we  gladly  think  of  that  sacrament  which 
He  ordained  for  admission  into  the  Church  as  the 
beginning  of  this  Divine  operation,  as  the  wonted 
entrance  of  the  Holy  Ghost  for  His  work  of  purifying. 
But  that  work  must  be  continued.  He  is  called 
“ holy  ” because  He  makes  men  holy  by  His  abode 
with  them.  And  Christ  has  described  for  us  how  this 
is  brought  to  pass.  “ He  shall  take  of  Mine,”  says 
our  Lord,  “and  shall  show  it  unto  you.  All  things  that 
the  Father  hath  are  Mine”  (John  xvi.  14,  15).  Every 
good  gift,  which  the  Father  who  calls  men  hath,  the 
Spirit  is  sent  to  impart.  The  words  speak  of  the 


12 


THE  EPISTLES  OF  ST.  PETER 


gradual  manner  of  its  bestowal  ; all  things  may  be 
given,  but  they  are  given  little  by  little,  as  men  can  or 
are  fit  to  receive  them.  He  shall  take  a portion  of 
what  is  Mine,  is  the  literal  meaning  of  the  Evangelist’s 
phrase  (John  xvi.  15).  The  plural  phrase  Travra  oaa 
eyei  6 irarfjp  marks  the  boundless  supply,  the  singular 
€/c  rov  ifiov  Xrjii'^reTcu  the  Spirit’s  choice  of  such  a 
portion  therefrom  as  best  suits  the  receiver’s  needs 
and  powers.  In  this  wise  men  may  become  gradually 
conformed  to  the  image  of  Christ,  grow  more  and  more 
like  Him  day  by  day.  More  and  more  will  they  drink 
in  of  the  whole  truth,  and  more  and  more  will  they  be 
sanctified. 

In  this  daily  enlightenment  must  God’s  faithful  ones 
live,  a life  whose  atmosphere  is  the  hallowing  influence 
of  the  Holy  Ghost.  But  it  is  to  be  no  mere  life  of 
receptivity,  with  no  effort  of  their  own.  The  Apostle 
makes  this  clear  elsewhere,  when  he  says,  “ Sanctify 
the  Lord  God  in  your  hearts”  (iii.  15) — make  them 
fit  abodes  for  His  Spirit  to  dwell  in  ; lead  your  lives 
in  holy  conversation,  that  the  house  may  be  swept  and 
garnished,  and  you  be  vessels  sanctified  and  meet  for 
the  Master’s  use. 

Thus  chosen  by  the  Father  and  led  onward  by  the 
Spirit,  the  Christian  is  brought  ever  nearer  to  the  full 
purpose  of  his  calling  : unto  obedience  and  the  sprinkling 
of  the  blood  of  Jesus  Christ . The  Christ-pattern  which 
the  Spirit  sets  before  men  is  in  no  feature  more  striking 
than  in  its  perfect  obedience.  The  prophetic  announce- 
ment of  this  submission  sounds  down  to  us  from  the 
Psalms : “ Lo,  I come  to  do  Thy  will,  O God  ” ; and 
the  incarnate  Son  declares  of  Himself,  “ My  meat  is  to 
do  the  will  of  Him  that  sent  Me,  and  to  finish  His 
work  ” : and  even  in  the  hour  of  His  supreme  agony 


i.  I,  2.] 


THE  WORK  OF  THE  TRINITY 


13 


His  word  is  still,  “ Father,  not  My  will,  but  Thine, 
be  done.”  Specially  solemn,  almost  startling,  is  the 
language  of  the  Apostle  to  the  Hebrews  when  he  says 
of  Jesus  that  “ He  learned  obedience  by  the  things 
which  He  suffered,”  and  that  “it  became  the  Father,  in 
bringing  many  sons  unto  glory,  to  make  Christ,  the 
Captain  of  their  salvation,  perfect  through  suffering.” 
With  the  Lord  as  an  example,  obedience  is  made  the 
noblest,  the  New  Testament  form  of  sacrifice. 

But  when  such  obedience  was  connected  with  the 
sprinkling  of  the  blood  of  Jesus,  the  Jews  among 
St.  Peter’s  converts  must  have  been  carried  in  thought 
to  that  scene  described  in  Exod.  xxiv.  There,  through 
Moses  as  a mediator,  we  read  of  God’s  law  being  made 
known  to  Israel,  and  the  people  with'one  voice  promised 
obedience : “ All  the  words  which  the  Lord  hath 
said  will  we  do,  and  be  obedient.”  Then  followed  a 
sacrifice  ; and  Moses  took  the  blood  and  sprinkled  it 
on  the  people,  saying,  “ Behold  the  blood  of  the 
covenant  which  the  Lord  hath  made  with  you  con- 
cerning all  these  words  ” ; and  the  Lord  drew  nigh 
unto  His  people,  and  the  sight  of  the  glory  of  the  Lord 
on  Mount  Sinai  was  like  devouring  fire  in  the  eyes  of 
the  children  of  Israel. 

For  Christians  there  is  a Mediator  of  a better 
covenant.  We  are  not  come  unto  the  mount  that 
burned  with  fire,  but  unto  Mount  Zion  (Heb.  xii.  18-22). 
In  that  other  sacrament  of  His  own  institution,  our 
Lord  makes  us  partakers  of  the  benefits  of  His  passion. 
With  His  own  blood  He  constantly  maketh  His  people 
pure,  fitting  them  to  appear  in  the  presence  of  the 
Father.  There  at  length  the  purpose  of  their  election 
shall  be  complete  in  fulness  of  joy  in  the  sight  of  Him 
who  chose  them  before  the  foundation  of  the  world. 


H 


THE  EPISTLES  OF  ST.  PETER 


Thus  does  the  Apostle  set  forth  his  practical,  profit- 
able lessons  on  the  work  of  the  Trinity  in  man’s 
election  and  salvation  ; and  he  concludes  them  with 
a benediction  part  of  which  is  very  frequent  in  the 
letters  of  St.  Paul : Grace  to  you  and  peace.  The  early 
preachers  felt  that  these  two  blessings  travelled  hand 
in  hand,  and  comprised  everything  which  a believer 
could  need  : God’s  favour  and  the  happiness  which  is 
its  fruit.  Grace  is  the  nurture  of  the  Christian  life ; 
peace  is  its  character.  These  strangers  of  the  disper- 
sion had  been  made  partakers  of  the  Divine  grace. 
This  .very  letter  was  one  gift  more,  the  consolation  of 
which  we  can  well  conceive.  But  St.  Peter  models 
his  benediction  to  be  a fitting  sequel  to  his  previous 
teaching.  Grace}  he  says,  to  you  and  peace  be  multi- 
plied. The  verb  “ be  multiplied  ” is  only  used  by  him 
here  and  in  the  Second  Epistle,  and  by  St.  Jude,  whose 
letter  has  so  much  in  common  with  St.  Peter’s. 

In  this  prayer  the  same  thought  is  with  him  as  when 
he  spake  of  the  stages  of  the  Christian  election.  There 
must  ever  be  growth  as  the  sign  of  life.  Let  them 
hold  fast  the  grace  already  received,  and  more  would 
be  bestowed.  Grace  for  grace  is  God’s  rule  of  giving, 
new  store  for  what  has  been  rightly  used.  This  one 
word  of  his  prayer  would  say  to  them,  Seek  constantly 
greater  sanctification,  more  holiness,  from  the  Spirit ; 
yield  your  will  to  God  in  imitation  of  Jesus,  who 
sanctified  Himself  that  His  servants  might  be  sancti- 
fied. Then,  though  you  be  strangers  of  the  dispersion, 
though  the  world  will  have  none  of  you,  you  shall  be 
kept  in  perfect  peace,  and  feel  sure  that  you  can  trust 
His  words  who  says  to  His  warfaring  servants,  “‘Be 
of  good  cheer  ; I have  overcome  the  world.” 


II 


THE  HE  A VENLY  INHERITANCE 


i5 


II 


THE  HEAVENLY  INHERITANCE 


“ Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
according  to  His  great  mercy  begat  us  again  unto  a living  hope  by 
the  resurrection  of  Jesus  Christ  from  the  dead,  unto  an  inheritance 
incorruptible,  and  undefiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  you,  who  by  the  power  of  God  are  guarded  through  faith 
unto  a salvation  ready  to  be  revealed  in  the  last  time.  Wherein  ye 
greatly  rejoice,  though  now  for  a little  while,  if  need  be,  ye  have 
been  put  to  grief  in  manifold  temptations,  that  the  proof  of  your  faith, 
being  more  precious  than  gold  that  perisheth,  though  it  is  proved  by 
fire,  might  be  found  unto  praise  and  glory  and  honour  at  the  revela- 
tion of  Jesus  Christ : whom  not  having  seen  ye  love  ; on  whom, 
though^now  ye  see  Him  not,  yet  believing,  ye  rejoice  greatly  with 
joy  unspeakable  and  full  of  glory:  receiving  the  end  of  your  faith, 
even  the  salvation  of  your  souls.” — I Peter  i.  3-9. 


UT  of  the  abundance  of  the  heart  the  mouth 


speaketh,”  words  true  of  all  this  letter,  but  of 
no  part  more  true  than  of  the  thanksgiving  with  which 
it  opens.  The  Apostle  recalls  those  dark  three  days 
in  which  the  life  he  bore  was  worse  than  death.  His 
vaunted  fidelity  had  been  put  to  the  proof,  and  had 
failed  in  the  trial ; his  denial  had  barred  the  approach 
to  the  Master  whom  he  had  disowned.  The  crucifixion 
of  Jesus  had  followed  close  upon  His  arrest,  and 
Peter’s  bitter  tears  of  penitence  could  avail  nothing. 
He  to  whom  they  might  have  appealed  was  lying  in 
the  grave.  The  Apostle’s  repentant  weeping  saved 
him  from  a Judas-like  despair,  but  dreary  must  have 


2 


17 


iS 


THE  EPISTLES  OF  ST.  PETER 


been  the  desolation  of  his  soul  until  the  Easter  morn- 
ing’s message  told  him  that  Jesus  was  alive  again. 

We  can  understand  the  fervency  of  his  thanksgiving  : 
Blessed  be  God , which  hath  begotten  us  again  by  the 
resurrection  of  Christ  from  the  dead.  No  better  image 
than  the  gift  of  a new  life  could  he  find  to  describe  the 
restoration  that  came  with  the  words  of  the  angel  from 
the  empty  tomb,  “ He  is  risen ; go  your  way  : tell  His 
.disciples  and  Peter  that  He  goeth  before  you  into 
Galilee.”  The  Lord  forgave  His  sinning,  sorrowing 
servant,  and  through  this  forgiveness  he  lived  again, 
and  bears  printed  for  ever  on  his  heart  the  memory  of 
that  life-giving.  The  very  form  of  his  phrase  in  this 
verse  is  an  echo  from  the  resurrection  morning  : 
Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ . 

Only  in  a few  passages  resembling  this  in  St. 
Paul’s  epistles  1 is  God  called  “ the  God  of  our  Lord 
Jesus  Christ.”  But  Peter  is  mindful  of  the  Lord’s  own 
words  to  Mary,  u Go  unto  My  brethren  and  say  unto 
them,  I ascend  unto  My  Father  and  your  Father,  and 
My  God  and  your  God”  (John  xx.  17)  ; and  now  that 
he  is  made  one  of  Christ’s  heralds,  the  feeder  of  His 
sheep,  he  publishes  the  same  message  which  was  the 
source  of  his  own  highest  joy,  and  which  he  would 
make  a joy  for  them  likewise.  That  God  is  called 
theirs,  even  as  He  is  Christ’s,  is  an  earnest  that  Jesus 
has  made  them  His  brethren  indeed.  To  the  doctrine 
of  their  election  according  to  the  foreknowledge  of  the 
Father  he  now  adds  the  further  grace  which  couples 
the  Fatherhood  of  God  with  the  brotherhood  of  Christ. 


1 2 Cor.  i.  3,  xi.  31  ; Eph.  i.  3,  with  which  may  be  compared 
Rom.  xvi.  6, 


i.  3-9.] 


THE  HEAVENLY  INHERITANCE 


9 


That  these  gifts  are  purely  of  God's  grace  he  also 
implies  : He  begat  us  again.  Just  as  in  natural  birth 
the  child  is  utterly  of  the  will  of  the  parents,  so  is  it 
in  the  spiritual  new  birth.  According  to  God's  great 
mercy  we  are  born  again  and  made  heirs  of  all  the 
consequent  blessings.  This  passage  from  death  unto 
life  is  rich,  in  the  first  place,  in  immediate  comfort. 
Witness  the  rejoicing  amidst  his  grief  which  St.  Peter 
experienced  when  he  could  cry  to  the  Master,  “ Lord, 
Thou  knowest  all  things  : Thou  knowest  that  I love 
Thee."  But  the  new  life  looks  for  ever  onward.  It 
will  be  unbroken  through  eternity.  Here  we  may  taste 
the  joy  of  our  calling,  may  learn  something  of  the 
Father’s  love,  of  the  Saviour’s  grace,  of  the  Spirit’s 
help  ; but  our  best  expectations  centre  ever  in  the  future. 
The  Apostle  terms  these  expectations  a lively,  or  rather 
a living , hope . The  Christian’s  hope  is  living  because 
Christ  is  alive  again  from  the  dead.  It  springs  with 
ever-renewed  life  from  that  rent  tomb.  The  grave  is 
no  longer  a terminus.  Life  and  hope  endure  beyond 
it.  And  more  than  this,  there  is  a fresh  principle  of 
vitality  infused  into  the  soul  of  the  new-born  child  of 
God.  The  Spirit,  the  Life-giver,  has  made  His  abode 
there  ; and  death  is  swallowed  up  of  victory. 

In  continuing  his  description  of  the  living  hope  of 
the  believer,  the  Apostle  keeps  in  mind  his  simile  of 
Fatherhood  and  sonship,  and  gives  to  the  hope  the 
further  title  of  an  inheritance.  As  sons  of  Adam,  men 
are  heirs  from  their  birth,  but  only  to  the  sad  conse- 
quences of  the  primal  transgression.  Slaves  they  are, 
and  not  free  men,  as  that  other  law  in  their  members 
gives  them  daily  proof.  But  in  the  resurrection  of 
Jesus  the  agonised  cry  of  St.  Paul,  “ Who  shall  deliver 
me  ? ’’  (Rom.  vii.  24),  has  found  its  answer.  Chris- 


20 


THE  EPISTLES  OF  ST.  PETER 


tians  are  begotten  again,  not  to  defeat  and  despair*  but 
to  a hope  which  is  eternal,  to  an  inheritance  which  will 
endure  beyond  the  grave.  And  as  in  their  spiritual 
growth  they  are  ever  aspiring  to  an  ideal  above  and 
beyond  them,  in  respect  of  the  saintly  inheritance  they 
have  a like  experience.  They  begin  to  grasp  it  now 
in  part,  and  have  even  here  a precious  earnest  of  the 
larger  blessedness ; they  are  sealed  by  the  Holy  Spirit 
of  promise  and  marked  as  the  redeemed  of  God’s  own 
possession  (Eph.  i.  13,  14).  But  that  which  shall  be 
is  rich  with  an  exceeding  wealth  of  glory ; Christ 
keeps  the  good  wine  of  His  grace  to  the  last. 

How  beggared  earthty  speech  appears  when  we 
essay  by  it  to  picture  the  glory  that  shall  be  revealed 
for  us ! The  inheritance  of  the  Christian’s  hope 
demands  for  its  description  those  unspeakable  words 
which  St.  Paul  heard  in  paradise,  but  could  not  utter. 
The  tongues  of  men  are  constrained  to  fall  back  upon 
negatives.  What  it  will  be  we  cannot  express.  We 
only  know  some  evils  from  which  it  will  be  free.  It 
shall  be  incorruptible , like  the  God  and  Father  (Rom. 
i.  23)  who  bestows  it.  Eternal , it  shall  contain  within 
it  no  seed  of  decay,  nothing  which  can  cause  it  to 
perish.  Neither  shall  it  be  subject  to  injury  from  with- 
out. It  shall  be  undefiled , for  we  are  to  share  it  with 
our  elder  Brother,  our  High-priest  (Heb.  vii.  26),  who 
is  now  made  higher  than  the  heavens.  Earthly  pos- 
sessions are  often  sullied,  now  by  the  way  they  are 
attained,  now  by  the  way  they  are  used.  Neither  spot 
nor  blemish  shall  tarnish  the  beauty  of  the  heavenly 
inheritance.  It  shall  never  fade  away.  It  is  amaran- 
thine, like  the  crown  of  glory  (1  Peter  v.  4)  which  the 
chief  Shepherd  shall  bestow  at  His  appearing ; it  is  as 
the  unwithering  flowers  of  paradise. 


>•  3-9-] 


THE  HEAVENLY  INHERITANCE 


21 


Nor  are  these  the  only  things  which  make  the 
heavenly  to  differ  from  the  earthly  inheritance.  In  this 
life,  ere  a son  can  succeed  to  heirship,  the  parent 
through  whom  it  is  derived  must  have  passed  away  ; 
while  the  many  heirs  to  an  earthly  estate  diminish,  as 
their  number  increases,  the  shares  of  all  the  rest. 
From  such  conditions  the  Christian’s  future  is  free. 
His  Father  is  the  Eternal  God,  his  inheritance  the 
inexhaustible  bounty  of  heaven.  Each  and  all  who 
share  therein  will  find  an  increase  of  joy  as  the  number 
grows  of  those  who  claim  this  eternal  Fatherhood,  and 
with  it  a place  in  the  Father’s  home. 

St.  Peter  adds  another  feature  which  gives  further 
assurance  to  the  believer’s  hope.  The  inheritance  is 
reserved.  Concerning  it  there  can  be  no  thought  of 
dwindling  or  decay.  It  is  where  neither  rust  nor  moth 
can  corrupt,  and  where  not  even  the  archthief  Satan 
himself  can  break  through  to  steal.  There  needs  no 
preservation  of  the  incorruptible  and  undefiled,  but  it 
is  especially  kept  for  those  for  whom  it  is  prepared. 
He  who  has  gone  before  to  make  it  ready  said,  “ I go 
to  prepare  it  for  you.”  The  Apostle  has  made  choice 
of  his  preposition  advisedly.  He  says,  els  v/jlcls  1 — on 
your  behalf ; for  }^our  own  possession.  The  inheritance 
is  where  Christ  has  gone  before  us,  in  heaven,  of 
which  we  can  best^think,  as  Himself  hath  taught  us, 
as  the  place  u where  He  was  before  ” (John  vi.  62),  the 
Father’s  house,  in  which  are  many  mansions.  There 
it  is  in  store,  till  we  are  made  ready  for  it. 

For  the  present  life  is  only  a preparation- time.  Ere 
we  are  ready  to  depart  we  must  pass  through  a proba- 


1 The  better  reading,  looking  back  to  the  rj/^ds  of  ver.  3,  appears 
to  be  ds  ijfids,  and  it  is  well  supported. 


22 


THE  EPISTLES  OF  ST.  PETER 


tion.  God  suffers  His  beloved  ones  to  be  chastened, 
but  He  sends  with  the  trial  the  means  of  rescue.  They 
are  guarded.  The  word  which  St.  Peter  here  uses  is 
one  applicable  to  a military  guard,  such  as  would  be 
needed  in  the  country  of  an  enemy.  God  sees  what 
we  stand  in  need  of.  For  we  are  still  in  the  territory 
of  the  prince  of  this  world.  But  mark  the  abundant 
protection  : by  the  power  of  God  through  faith.  The 
Apostle’s  language  sets  our  guardianship  forth  under 
a double  aspect.  The  Christian  is  “ in  ” (ev)  “ the  power 
of  God.”  Here  is  the  strength  of  our  wardship.  Under 
such  care  the  believer  is  enabled  to  walk  amid  the  trials 
of  the  world  unscathed.  Yet  the  Divine  shield  around 
him  is  not  made  effective  unless  he  do  his  part  also. 
Through  faith  the  shelter  becomes  impregnable.  The 
Christian  goes  forward  with  full  assurance,  his  eyes 
fixed  on  the-  goal  of  duty  which  his  Master  has  set 
before  him,  and,  heedless  of  assailants,  perseveres  in 
the  struggles  which  beset  him.  Then,  even  in  the 
fiercest  fires  of  trial,  he  beholds  by  his  side  the  Son  of 
God,  and  hears  the  voice,  “ It  is  I ; be  not  afraid.” 

Thus  to  the  faithful  warfarer  the  victory  is  sure. 
And  to  this  certainty  St.  Peter  points  as  he  continues, 
and  calls  the  heavenly  inheritance  a salvation.  This 
will  be  the  consummation.  “ Sursum  corda”  is  the 
believer’s  constant  watchword.  The  completed  bliss 
will  not  be  attained  here.  But  when  the  veil  is  lifted 
which  separates  this  life  from  the  next,  it  is  ready  to 
be  manifested  and  to  ravish  the  sight  with  its  glory. 
The  sense  of  this  salvation  ready  to  be  revealed  nerves 
the  heart  for  every  conflict.  By  faith  weakness  grows 
mighty.  Thus  comes  to  pass  the  paradox  of  the 
Christian  life,  which  none  but  the  faithful  can  com- 
prehend : “ When  I am  weak,  then  I am  strong  ” ; 


i-  3-9*] 


THE  HEAVENLY  INHERITANCE 


“I  can  do  all  things  through  Christ,  that  giveth  me 
power.” 

Hence  comes  the  wondrous  spectacle,  which  St.  Peter 
was  contemplating,  and  which  amazed  the  heathen 
world,  exceeding  joy  in  the  midst  of  sufferings. 
Wherein  ye  greatly  rejoice , he  says.  Some  have 
thought  him  to  be  referring  to  a mental  realisation  ot 
the  last  time,  about  which  he  has  just  spoken,  a realisa- 
tion so  vivid  to  the  faith  of  these  converts  that  they 
could  exult  in  the  prospect  as  though  it  had  already 
arrived.  And  this  exposition  is  countenanced  in  some 
degree'  by  words  which  follow  (ver.  9),  where  he 
describes  them  as  now  receiving  the  end  of  their  faith, 
even  the  salvation  of  their  souls. 

But  it  seems  less  forced  to  consider  the  Apostle  as 
speaking  with  some  knowledge  of  the  circumstances  of 
these'  Asian  Christians,  a knowledge  of  the  trials  they 
had  to  undergo,  and  how  hope  was  animating  them  to 
look  onwards  towards  their  inheritance,  which  was  but 
a little  while  in  reversion,  towards  the  salvation  which 
was  so  soon  to  be  revealed.  Full  of  this  hope,  he  says, 
ye  greatly  rejoice,  though  ye  have  had  many  things 
to  suffer.  Then  he  proceeds  to  dwell  on  some  of  the 
grounds  for  their  consolation.  Their  trials,  they  knew, 
were  but  for  a little  while,  not  a moment  longer  than 
the  need  should  be.  Their  sorrow  would  have  an  end  ; 
their  joy  would  last  for  evermore. 

The  form  of  St.  Peter’s  words,1  it  is  true,  seems  to 
imply  that  there  must  always  be  the  need  for  our  chasten- 
ing. And  what  else  can  the  children  of  Adam  expect  ? 
But  it  is  He,  the  Father  in  heaven,  who  fixes  both  the 
nature  and  the  duration  of  His  children’s  discipline. 


1 E6  otov  ecrTL — if  need  be,  as  need  there  is. 


24  THE  EPISTLES  OF  ST.  PETER 


Some  men  have  felt  within  themselves  the  need  of 
chastisement  so  keenly  that  they  have  devised  systems 
for  themselves  whereby  they  should  mortify  the  flesh, 
and  prepare  themselves  for  the  last  time.  But  of  self- 
appointed  chastenings  the  Apostle  does  not  speak. 
Of  such  the  converts  to  whom  he  writes  had  no  need. 
They  had  been  put  to  grief  in  manifold  temptations . 

We  can  gather  from  the  Epistle  itself  some  notion  of 
the  troublous  life  these  scattered  Christians  had  amid 
the  crowd  of  their  heathen  neighbours.  They  were 
regarded  with  contempt  for  refusing  to  mingle  in  the 
excesses  which  were  so  marked  a feature  of  heathen 
life  and  heathen  worship.  They  were  railed  upon  as 
evil-doers.  They  suffered  innocently,  were  constantly 
assailed  with  threatenings,  and  passed  their  time  oft  in 
such  terror  that  St.  Peter  describes  their  life  as  a fiery 
trial. 

Yet  in  the  word  (7 rouclXoi)  which  he  here  employs  to 
picture  the  varied  character  of  their  sufferings  we  seem 
to  have  another  hint  that  these  did  not  fall  out  without 
the  permission  and  watchful  control  of  God  Himself. 
It  is  a word  which,  while  it  tells  of  a countless  variety, 
tells  at  the  same  time  of  fitness  and  order  therein. 
The  trials  are  meted  out  fitly,  as  men  need  and  can 
profit  by  them.  The  Master’s  eye  and  hand  are  at 
work  through  them  all ; and  the  faithful  God  keeps 
always  ready  a way  of  deliverance.  In  this  wise  does 
St.  Peter  proclaim  that  the  putting  to  grief  may  be 
made  unto  us  a dispensation  of  mercy.  Himself 
had  been  so  put  to  grief  by  the  thrice-repeated  question, 
“Lovest  thou  Me?”  (John  xxi.  17).  But  a way  was 
opened  thereby  for  repentance  of  his  triple  denial,  and 
that  he  might  thrice  over  be  entrusted  with  the  feeding 
of  Christ’s  flock.  Such  was  the  putting  to  grief  of  the 


i-  3-9-] 


THE  HEAVENLY  INHERITANCE 


25 


Corinthian  Church  (2  Cor.  vii.  9)  by  St.  Paul’s  first 
letter,  for  it  wrought  in  them  repentance,  so  that  they 
sorrowed  after  a godly  sort.  And  such  sorrow  can 
exist  side  by  side  with,  yea  be  the  source  of,  exceeding 
joy.  The  Apostle  of  the  Gentiles  is  a witness  when  he 
says  that  he  and  his  fellow-labourers  are  “sorrowful, 
yet  alway  rejoicing  ” (2  Cor.  vi.  10). 

The  Christian  does  not  allow  troubles  to  overwhelm 
him.  The  very  comparison  which  St.  Peter  here 
institutes,  speaking  though  it  does  of  a furnace  of  trial, 
bears  within  it  somewhat  of  consolation.  Gold  that  is 
proved  by  the  fire  loses  all  the  dross  which  clung  about 
it  and  was  mingled  with  it  before  the  refining.  It 
comes  forth  in  all  its  purity,  all  its  worth  ; and  so  shall 
it  be  with  the  believer  after  his  probation.  The  things 
of  earth  will  lose  their  value  in  his  eyes ; they  will  fall 
away  from  him,  neither  will  he  load  himself  with  the 
thick  clay  of  the  world’s  honours  or  wealth.  The  ties 
of  such  things  have  been  sundered  by  his  trials,  and 
his  heart  is  free  to  rise  above  the  anxieties  of  time. 
And  better  even  than  the  most  refined  gold,  which,  be  it 
never  so  excellent,  will  yet  be  worn  away,  the  faith  of 
the  believer  comes  forth  stronger  for  all  trial,  and  he 
shall  hear  at  the  last  the  welcome  of  the  Master, 
“ Enter  thou  into  the  joy  of  thy  Lord,”  the  joy  which 
He  bestows,  the  joy  which  He  shares  with  those  that 
follow  Him. 

This  is  the  revelation  of  Jesus  Christ  of  which  St. 
Peter  speaks.  This  is  the  praise  which  through  His 
atonement  His  servants  shall  find,  and  shall  become 
sharers  of  the  glory  and  honour  which  the  Father  has 
bestowed  upon  Him.  To  Christ  then  turns  every 
affection.  Whom  not  having  seen  ye  love.  This  is  the 
test  since  Christ’s  ascension,  and  has  the  promise  of 


26 


THE  EPISTLES  OF  ST.  PETER 


special  blessing.  To  His  doubting  Apostle  Christ 
vouchsafed  the  evidence  he  desired,  for  our  teaching  as 
well  as  for  his ; but  He  added  therewith,  “ Blessed 
are  they  which  have  not  seen  and  yet  have  believed.” 
And  their  joy  is  such  as  no  tongue  can  tell.  Not  for 
that  are  they  silent  in  their  rejoicing ; their  hearts 
overflow,  and  their  voices  go  forth  in  constant  songs 
of  praise.  But  ever  there  remains  with  them  the  sense, 
“The  half  has  not  been  told.” 

For  faith  anticipates  the  bliss  which  God  hath 
prepared  for  them  that  love  Him,  and  enters  into  the 
unseen.  The  Holy  Spirit  within  the  soul  is  ever 
making  fuller  revelation  of  the  deep  things  of  God. 
The  believer’s  knowledge  is  ever  increasing ; the  eye- 
salve  of  faith  clears  his  spiritual  vision.  The  thanks- 
givings of  yesterday  are  poor  when  considered  in  the 
illumination  of  to-day.  His  joy  also  is  glorified.  As 
his  aspirations  soar  heavenward,  the  glory  from  on 
high  comes  forth,  as  it  were,  to  meet  him.  By  gazing 
in  faith  on  the  coming  Lord,  the  Christian  progresses, 
through  the  power  of  the  Spirit,  from  glory  to  glory ; 
and  the  ever-growing  radiance  is  a part  of  that  grace 
which  no  words  can  tell.  But  so  true,  so  real,  is  the 
sense  of  Christ’s  presence  that  the  Apostle  describes  it 
as  full  fruition.  Believers  receive  even  now  the  end  of 
their  faith)  the  salvation  of  their  souls.  So  assured  does 
He  make  them  of  all  which  they  have  hoped  for  that 
they  behold  already  the  termination  of  their  journey, 
the  close  of  all  trial,  and  are  filled  with  the  bliss  which 
shall  be  fully  theirs  when  Christ  shall  come  to  call  His 
approved  servants  to  their  inheritance  of  salvation. 


Ill 

THE  UNITY  AND  GLORIOUSNESS  OF  THE 
FLAN  OF  REDEMPTION 


27 


Ill 


THE  UNITY  AND  GLORIOUSNESS  OF  THE  PLAN 
OF  REDEMPTION 

11  Concerning  which  salvation  the  prophets  sought  and  searched 
diligently,  who  prophesied  of  the  grace  that  should  come  unto  you  : 
searching  what  time  or  what  manner  of  time  the  Spirit  of  Christ 
which  was  in  them  did  point  unto,  when  it  testified  beforehand  the 
sufferings  of  Christ  and  the  glories  that  should  follow  them.  To 
whom  it  was  revealed,  that  not  unto  themselves,  but  unto  you,  did 
they  minister  these  things,  which  now  have  been  announced  unto 
you  through  them  that  preached  the  Gospel  unto  you  by  the  Holy 
Ghost  sent  forth  from  heaven  ; which  things  angels  desire  to  look 
into.” — i Peter  i.  10-12. 

HE  message  of  the  Gospel  unlocks  the  treasures 


of  Old  Testament  revelation.  Evangelists  and 
Apostles  are  the  exponents  of  the  prophets.  The 
continuity  of  Divine  revelation  has  never  been  broken. 
The  Spirit  which  spake  through  Joel  of  the  pentecostal 
outpouring  had  spoken  to‘  men  in  the  earlier  days,  to 
Abraham,  Jacob,  Moses,  and  David,  and  was  now  shed 
forth  upon  the  first  preachers ' of  the  Gospel,  and 
bestowed  abundantly  for  the  work  of  the  newly  founded 
Church  of  Christ.  St.  Peter,  himself  a chief  recipient 
of  the  gift,  here  proclaims  the  oneness  of  the  whole  of 
revelation  ; and  more  than  this,  he  bears  witness  to  the 
oneness  of  the  teaching  of  the  whole  body  of  Christian 
missionaries.  St.  Paul  and  his  fellow-labourers  had 
spread  the  glad  tidings  first  of  all  among  these  Asian 


29 


THE  EPISTLES  OF  ST.  PETER 


30 


converts  ; but  there  is  no  thought  in  St.  Peter’s  mind 
of  a different  gospel  from  his  own.  Those  who 
preached  the  Gospel  to  them  in  the  first  instance  were, 
even  as  himself,  working  in  and  by  the  same  Holy  Spirit. 

In  the  preceding  verses  of  the  chapter  the  thoughts 
of  the  Apostle  have  been  dwelling  on  the  future,  on 
the  time  when  the  hope  of  the  believer  shall  attain  its 
fruition,  and  faith  shall  be  lost  in  sight.  He  now  turns 
his  glance  backward  to  notice  how  the  promise  of 
salvation  has  been  the  subject  of  revelation  through 
all  time.  To  those  among  the  converts  who  had  studied 
the  Jewish  Scriptures  such  a retrospect  would  be  ^fruit- 
ful in  instruction.  They  would  comprehend  with  him 
how  the  truths  which  they  now  heard  preached  had 
been  gradually  shadowed  forth  in  the  Divine  economy. 
That  first  proclamation  of  the  seed  of  the  woman  to 
be  born  for  the  overthrow  of  the  tempter,  but  who  yet 
must  Himself  be  a Sufferer  in  the  conflict,  was  now 
become  luminous,  and  in  outline  presented  the  whole 
scheme  of  redemption.  The  study  of  the  development 
of  that  scheme  would  beget  a full  trust  in  their  hearts 
for  the  future  as  they  contemplated  the  stages  of  its 
foreshadowing  in  the  past. 

Concerning:  which  salvation , he  says,  the  prophets 
sought  and  searched  diligently . The  Divine  revelation 
could  only  be  made  as  men  were  able  to  bear  it,  and 
the  sentences  of  old  must  needs  be  dark.  At  first 
God’s  love  was  set  forth  b}'  His  covenants  with  the 
patriarchs.  Then  the  wider  scope  of  mercy  was  pro- 
claimed in  the  promises  given  to  Abraham  and  repeated 
to  his  posterity.  In  their  seed,  it  was  declared,  not 
the  chosen  race  alone,  but  all  the  nations  of  the  earth, 
should  be  blessed.  Here  all  through  the  history  was 
ground  enough  for  diligent  searching  among  the  faithful. 


i.  10-12.]  UNITY  OF  THE  PLAN  OF  REDEMPTION 


31 


How  could  these  things  be,  Abraham  solitary  and 
aged,  Isaac’s  sons  at  feud  with  each  other,  Jacob  and 
his  posterity  in  captivity  ? Even  at  their  best  estate 
these  seemed  little  fitted  for  the  destiny  which  had 
been  foretold  to  them.  But  throughout  the  Mosaic 
history  some  clung  to  their  faith,  and  their  great  leader 
foresaw  that  the  promise  would  be  fulfilled  in  its  time 
through  One  of  whom  he  was  but  a feeble  representative. 
But  to  so  wide  a vision  only  a few  attained. 

In  the  evil  days  which  followed,  the  hope  of  the 
people  must  often  have  dwindled  down ; but  yet  at 
times,  as  to  Gideon’s  diminished  army,  it  was  made 
manifest  that  the  Lord  could  do  great  things  for  His 
people  : and  the  thought  of  the  seed  of  the  woman 
promised  as  a Deliverer  lingered  in  many  hearts,  and 
enabled  them  to  sing  in  thankfulness  how  the  adver- 
saries of  the  Lord  should  be  broken  in  pieces,  how  out 
of  heaven  the  Lord  should  thunder  upon  them,  and 
prove;  Himself  the  Judge  of  all  the  ends  of  the  earth, 
giving  strength  unto  His  king  and  exalting  the  horn 
of  His  anointed.  In  such  wise  the  prophetic  teaching, 
which  had  advanced  from  the  blessing  of  an  individual 
to  the  choice  and  exaltation  of  a chosen  family,  was 
expanded  in  the  noblest  spirits  to  the  conception  of  a 
kingdom  of  God  among  all  mankind,  and  assumed  a more 
definite  form  when  the  promise  was  made  to  the  Son  of 
David  that  His  throne  should  be  established  for  ever. 

But  how  imperfectly  God’s  design  was  comprehended 
by  the  best  among  them  we  can  see  from  the  last 
words  of  David  himself  (2  Sam.  xxiii.  1-7).  In  them 
we  have  an  instance  of  the  searching  which  must  have 
occupied  other  hearts  beside  that  of  the  king  of  Israel. 
The  Spirit  of  the  Lord  had  spoken  by  him,  and  a 
promise  of  future  glory  had  been  made,  when  all 


32 


THE  EPISTLES  OF  ST.  PETER 


should  be  brightness,  every  cloud  dispersed.  But  the 
vision  tarried.  The  house  of  David  was  not  so  with 
God.  Yet  he  still  held  firmly  to  the  everlasting 
covenant,  ordered  in  all  things  and  sure,  a covenant 
of  salvation,  though  as  yet  God  made  it  not  to  grow. 
David  may  be  numbered  among  those  who  prophesied  of 
the  grace  that  should  come  hereafter ; and  his  words  are 
shaped  by  a power  above  his  own,  to  suggest  the  advent 
of  Him  who  was  to  be  the  “dayspring  from  on  high.” 
He  and  the  other  enlightened  Israelites  who  have 
left  us  their  thoughts  and  aspirations  in  the  Psalter 
felt  that  the  history  of  the  chosen  people  was  from  first 
to  last  a grand  parable  (Psalm  lxxviii.  2),  and  that  the 
present  could  always  be  learning  from  the  leading  and 
discipline  of  the  past.  The  miracles  and  the  chastise- 
ments which  they  recite  were  all  tokens  of  the  sure 
promise,  tokens  that  the  people  were  not  forgotten,  but 
constantly  aided  by  instruction,  warning,  and  reproof. 
So  that  another  psalmist,  though  still  searching  for  the 
fuller  meaning  of  the  parables  and  dark  sayings  through 
which  he  was  conducted,  could  sing,  “ God  shall  redeem 
my  soul  from  the  hand  of  the  grave,  for  He  shall  take 
me”  (Psalm  xlix.  15).  There  is  a confidence  in  the 
words,  a confidence  enough  to  sustain  amid  many  trials. 
To  such  a man  the  present  was  not  all.  There  was  a 
life  to  come  where  God  should  be  and  rule,  and  his 
heart  had  not  seldom  gone  forth  to  the  questioning  at 
what  time  and  in  what  form  the  promises  should  be 
fulfilled.  Like' Abraham,  such  men  had  seen  the  day  of 
Christ  in  vision  and  rejoiced  over  it,  and  the  Spirit  of 
Christ  was  within  them  to  sustain  them.  But  the  things 
which  they  had  heard  and  known,  and  of  which  their 
fathers  had  told  them,  supplied  cause  for  deep  searchings 
as  to  the  time  and  the  manner  of  time  unto  which  the 


i.  10-12.]  UNITY  OF  THE  PLAN  OF  REDEMPTION  33 

Spirit  pointed . The  strength  of  the  Lord  and  His 
wondrous  works  were  to  be  rehearsed  to  the  coming 
generations,  that  among  them  the  hope  might  live,  by 
them  the  searching  be  continued.  And  as  time  went 
on  the  vision  was  widened,  for  in  no  small  number  of 
the  Psalms  we  find  the  promised  blessedness  described 
as  the  portion  not  of  Israel  only,  but  through  Israel 
grace  was  to  be  extended  to  the  ends  of  the  earth. 
“Make  a joyful  noise  unto  the  Lord,  all  ye  lands,”  is 
no  solitary  invocation. 

And  when  we  turn  to  those  prophets  whose  writings 
we  possess,  we  recognise  that  in  them  the  Spirit  of 
Christ  was  working  and  pointing  forward  to  the  coming 
redemption.  But  long  before  the  days  of  Isaiah  and 
Micah  the  Spirit  of  the  Lord  had  come  mightily  upon 
His  servants,  and  that  picture  of  a glorious  future 
which  both  those  seers  have  given  to  us  was  not 
improbably  the  utterance  of  some  earlier  servant  of  the 
Lord  : “ It  shall  come  to  pass  in  the  last  days  that  the 

mountain  of  the  Lord’s  house  shall  be  established  in 
the  top  of  the  mountains  and  shall  be  exalted  above 
the  hills,  and  all  nations  shall  flow  unto  it  ” (Isa.  ii.  2 ; 
Micah  iv.  1).  Thus  far  had  they  attained,  but  the 
search  was  not  ended.  “ The  last  days  ” ! When  these 
should  come  was  known  to  God  alone  ; and  they  spake 
only  as  they  were  moved  by  Him,  standing  on  their 
towers  of  spiritual  elevation,  hearkening  what  the  Lord 
would  say  to  them,  and  delivering  His  message  with 
all  the  fulness  they  could  command.  But  they  were 
sure  of  the  final  bliss. 

Of  the  same  character  are  those  words  of  Joel,  which 
St.  Peter  quoted  in  his  sermon  on  the  day  of  Pentecost, 
“It  shall  come  to  pass  afterward ” (ii.  28).  Beyond 
this  was  not  yet  revealed.  But  it  was  the  voice  of  God 

3 


34 


THE  EPISTLES  OF  ST.  PETER 


which  spake  through  the  prophet  : “ In  those  days  I 

will  pour  out  My  Spirit.”  And  the  Divine  voice  spake 
of  visitations  of  another  kind.  It  testified  beforehand  of 
the  sufferings  of  Christ  and  the  glories  that  should  follow 
them . We  feel  sure  that  here  St.  Peter  had  in  mind 
Isa.  liii.,  which  the  New  Testament  has  taught  us  to 
apply  in  its  fullest  sense  to  our  blessed  Lord. 

But  the  language  of  St.  Peter  in  this  clause  deserves 
special  notice.  Pie  does  not  use  the  ordinal  words 
by  which  the  personal  sufferings  of  Christ  would 
generally  be  expressed,  but  he  says  rather,  (i  the  suffer- 
ings which  pertain  unto  Christ.”  And  here  we  may 
well  consider  whether  the  variation  of  phrase  be  not 
designed.  St.  Paul  uses  the  simple  direct  expression 
(2  Cor.  i.  5),  and  so  does  St.  Peter  himself  (1  Peter  iv. 
13);  and  in  those  passages  the  Apostles  are  speaking 
of  the  sufferings  of  Christ  as  shared  by  His  people. 
It  would  almost  seem  as  if  St.  Peter’s  phrase  in  the 
verse  before  us  were  intended  to  convey  this  sense 
more  fully.  The  sufferings  pertain  unto  Christ,  were 
specially  borne  by  Him ; but  they  fall  also  upon  those 
who  are,  and  have  been,  His  people,  both  before  and 
after  the  Incarnation. 

Those  prophecies  of  Isaiah  which  speak  of  the 
sufferings  of  the  servant  of  the  Lord  had  long  been 
expounded  as  meant  of  the  Jewish  nation,  and  with 
such  interpretation  St.  Peter  was  doubtless  familiar. 
Hence  may  have  come  his  altered  phrase,  capable  of 
being  interpreted,  not  only  of  Christ  Himself,  but  of  the 
sufferings  of  those  who,  like  these  Asiatic  converts, 
were  for  the  Lord’s  sake  exposed  to  manifold  trials. 
This  double  application  of  the  words,  to  Christ  and  to 
His  servants  also,  explains,  it  may  be,  the  unique  use 
of  the  word  “ glories  ” in  the  clause  which  follows : 


i.  IO-I2.]  UNITY  OF  THE  PLAN  OF  REDEMPTION  35 


the  sufferings  of  Christ  and  the  glories  that  should 
follow  them.  For  the  glories  may  be  taken  to  signify 
not  only  that  honour  and  glory  which  the  Father  has 
given  unto  Christ,  but  also  the  glory  in  which  they 
shall. share  who  have  taken  up  their  cross  to  follow 
Him.  Nowhere  else  in  the  New  Testament  does  this 
plural  word  occur.  To  draw  a sense  like  this  from  it 
would  minister  no  small  comfort  to  the  Christians  in 
their  trials ; and  just  before  St.  Peter  has  described 
the  joy  which  they  should  experience  as  “glorified,” 
or  “ full  of  glory  ” (ver.  8).  In  like  manner  St. 
Paul  speaks  (Rom.  viii.  18)  of  the  sufferings  of  this 
present  time  as  not  worthy  to  be  compared  with  the 
glory  that  shall  be  revealed  in  us  in  the  resurrection. 

It  would  also  serve  as  consolation  to  the  sufferers, 
who  were  thus  pointed  on  to  the  future  for  Christ's 
best  gifts,  to  know  that  a similar  forward  glance  had 
been  the  lot  of  the  prophets  under  the  ancient  dis- 
pensation. One  here  and  there -had  felt,  as  Malachi 
(hi.  1),  that  the  Lord  whom  the}'  were  seeking  was 
soon  to  come ; but  we  know  of  none  before  the  aged 
Simeon  to  whom  it  had  been  made  known  that  they 
should  not  die  till  they  had  seen  the  Lord's  Christ.  To 
the  former  generations  it  was  revealed , says  the  Apostle, 
that  not  unto  themselves , but  unto  youf  did  they  minister 
these  things.  They  beheld  them,  and  greeted  them,  but 
it  was  afar  off.  They  spake  often  one  to  another 
of  a bliss  that  was  to  come ; yet  though  praying, 
longing,  and  hoping  for  it,  they  saw  it  only  with  the 
eye  of  faith.  The  psalmists  supply  many  illustrations 
of  this  forward  projection  of  the  thoughts  which  dwelt 
on  the  Messianic  hope.  Thus  in  Psalm  xxii.  30,  31, 
while  rejoicing  over  his  own  rescue  from  suffering,  the 
speaker  recognises  that  this  is  but  a foreshadowing  of 


36 


THE  EPISTLES  OF  ST.  PETER 


another  suffering  and  another  deliverance,  even  the 
sufferings  of  Christ  and  the  glories  that  should  follow. 
“ It  shall  be  told  of  the  Lord  unto  the  next  generation. 
They  shall  come ; they  shall  declare  Iiis  righteousness 
to  a people  that  shall  be  born,  that  He  hath  done  it,” 
and  again  in  another  place,  “This  shall  be  written  for 
the  generation  to  come,  and  a people  which  shall  be 
created  shall  praise  the  Lord”  (Psalm  cii.  18).  And 
these  anticipations  are  ever  coupled  with  the  thought  of 
the  wider  extension  of  the  kingdom  of  God,  with  the  time 
when  “all  the  ends  of  the  world  shall  remember  and  turn 
unto  the  Lord,”  “when  the  nations  shall  fear  the  name 
of  the  Lord,  and  all  the  kings  of  the  earth  His  glory.” 
But  the  things  which  prophets  and  psalmists 
ministered  have  now  been  announced  unto  you  through 
them  that  preached  the  Gospel  unto  you . You,  St,  Peter 
would  say,  are  now  not  heirs  expectant,  but  possessors 
of  the  blessings  which  former  ages  of  believers  foresaw 
and  foretold,  just  as  in  his  pentecostal  address  he 
testifies,  “This  is  that  which  was  spoken  by  the 
prophet  Joel.”  And  those  who  have  preached  these 
glad  tidings  unto  you,  he  continues,  have  not  done  so 
without  warrant.  They  are  joined  by  an  unbroken 
link  to  the  prophets  who  went  before  them.  In  those 
the  Spirit  of  Christ  wrought  at  such  times  as  He  found 
fit  instruments  for  raising  a little  the  veil  that  lay  over 
the  purposes  of  God.  The  preachers  of  the  Gospel 
have  the  same  Spirit,  and  speak  unto  you  by  the  Holy 
Ghost  sent  forth  from  heaven . These  (and  of  St.  Peter 
is  this  specially  true)  had  witnessed  the  sufferings  of 
Christ,  and  been  made  partakers  of  the  glories  of  the 
outpoured  Spirit.  The  promise  of  the  Father  had 
been  fulfilled  to  them,  and  they  had  received  a mouth 
and  wisdom  which  their  adversaries  were  not  able  to 


i.  10-12.]  UNITY  OF  THE  PLAN  OF  REDEMPTION  37 


resist.  The  risen  Lord,  the  assurance  of  a life  to 
come,  the  guidance  by  the  Spirit  into  all  truth — these 
were  now  realities  for  them,  and  were  to  be  made  real 
for  the  rest  of  the  world  by  their  testimony. 

And  that  he  may  further  magnify  that  salvation 
which  he  has  been  describing  as  published  in  part 
under  the  Law  and  now  assured  by  the  message  of  the 
Gospel,  he  adds,  which  things  angels  desire  to  look 
into . Of  the  whole  Divine  plan  for  man’s  redemption 
the  angels  could  hardly  be  cognisant.  Of  God’s  love  for 
man  they  had  been  made  conscious,  had  been  employed 
as  His  agents  in  the  exhibition  of  that  love,  both  under 
the  old  and  under  the  new  covenant.  Their  ministry, 
we  know,  was  exercised  in  the  lives  of  Abraham  and 
Lot ; they  watched  over  Jacob  and  over  Elijah  in  their 
solitude  and  weariness.  One  of  their  host  was  sent  to 
deliver  Daniel  and  to  instruct  the  prophet  Zechariah. 
At  a later  day  they,  who  stand  above  mankind  in  the 
order  of  creation,  and  are  pure  enough  to  behold  the 
presence  of  the  Most  High,  were  made  messengers  to 
announce  how  the  Son  of  God  had  deigned  to  assume, 
not  their  nature,  but  the  nature  of  humanity,  and  would 
by  His  suffering  lift  up  the  race  from  its  slavery  to  sin. 
They  proclaimed  the  birth  of  the  Baptist,  and  brought 
the  message  of  the  Annunciation  to  the  Blessed  Virgin. 
They  heralded  the  birth  of  Christ  to  the  shepherds  of 
Bethlehem,  and  a multitude  of  their  glorious  company 
sang  the  song  of  glory  to  God  in  the  highest.  They 
tended  the  God-Man  at  His  temptation,  strengthened 
Him  in  His  agony,  were  present  at  His  sepulchre,  and 
gave  the  news  of  the  Resurrection  to  the  early  visitants. 
Nor  were  their  services  at  an  end  with  Christ’s  ascen- 
sion, though  they  were  present  on  that  occasion  also. 
To  Cornelius  and  to  Peter  angels  were  made  messengers, 


38 


THE  EPISTLES  OF  ST.  PETER 


and  our  Lord  has  told  us  that  their  rejoicing  is  great 
over  even  one  sinner  that  repenteth. 

These  immortal  spirits  whose  home  is  before  God’s 
throne,  and  whose  great  office  is  to  sing  His  praise,  yet 
find  in  those  ministrations  to  mankind  in  which  they 
have  been  employed  matter  for  admiration,  matter 
which  kindles  in  them*  fervent  desire.  They  long  to 
comprehend  in  all  its  fulness  that  grace  which  they  are 
conscious  God  is  shedding  forth  upon  mankind.  They 
would  scan1  all  the  workings  of  His  love  and  His 
forbearance  towards  sinners.  These  things  are  to  them 
a subject  of  admiration,  even  as  was  the  empty  tomb  of 
Jesus  to  the  disciples  after  the  Resurrection ; and  from 
their  high  estate  the  angelic  host  would  fain  stoop  down 
to  gaze  their  fill  upon  what  God’s  goodness  has 
wrought  and  is  working  out  for  mankind.  They  feel 
that  this  knowledge  would  add  a new  theme  to  the 
songs  around  the  throne,  would  give  them  still  greater 
cause  to  extol  that  grace  v/hich  manifests  its  noblest 
features  in  showing  mercy  and  pity. 

And  if  such  be  the  aspiration  of  angels,  sinless  beings 
who  feel  not  the  need  of  rescue,  shall  the  tongues  of 
men  be  dumb,  men  who  know,  each  from  the 
experience  of  his  own  heart,  how  great  is  the  evil  of 
sin  in  which  they  are  entangled,  how  hopeless  without 
Christ’s  death  was  their  deliverance  from  its  thraldom  * 
who  know  how  constant  and  how  undeserved  is  the 
mercy  of  which  they  are  partakers,  how  true  to 
Himself  God  has  been  in  their  case  ? “I  am  Jehovah  ; 
I change  not  : therefore  ye  children  of  men  are  not 
destroyed.” 

1 7rapaKJj\j/aL  is  the  word  employed  to  describe  the  stooping  of  the 
disciples  and  Mary  that  they  might  look  into  the  grave  of  Jesus 
(Luke  xxiv.  12;  John  xx.  5,  11). 


IV 

I HE  CHRISTIAN'S  IDEAL,  AND  THE  STEPS 
THEREUNTO 


39 


THE  CHRISTIAN'S  IDEAL,  AND  THE  STEPS 
THEREUNTO 


11  Wherefore  girding  up  the  loins  of  your  mind,  be  sober  and  set 
your  hope  perfectly  on  the  grace  that  is' to  be  brought  unto  you 
at  the  revelation  of  Jesus  Christ ; as  children  of  obedience,  not 
fashioning  yourselves  according  to  your  former  lusts  in  the  time  of 
your  ignorance  : but  like  as  He  which  called  you  is  holy,  be  ye 
yourselves  also  holy  in  all  manner  of  living ; because  it  is  written, 
Ye  shall  be  holy  ; for  I am  holy.  And  if  ye  call  on  Him  as  Father, 
who  without  respect  of  persons  judgeth  according  to  each  man’s 
work,  pass  the  time  of  your  sojourning  in  fear  : knowing  that  ye 
were  redeemed,  not  with  corruptible  things,  with  silver  or  gold,  from 
your  vain  manner  of  life  handed  down  from  your  fathers  ; but  with 
precious  blood,  as  of  a lamb  without  blemish  and  without  spot,  even 
the  blood  of  Christ : who  was  foreknown  indeed,  before  the  foundation 
of  the  world,  but  was  manifested  at  the  end  of  the  times  for  your 
sake,  who  through  Him  are  believers  in  God,  which  raised  Him  from 
the  dead,  and  gave  Him  glory;  so  that  your  faith  and  hope  might 
be  in  God.” — I Peter  i.  13-21. 


HE  Apostle,  who  has  set  forth  the  character  of 


the  Christian’s  election,  who  has  given  to  the 
converts  large  assurance  for  the  hope  which  he  exhorts 
them  to  hold,  who  has  proclaimed  the  exceeding  glory 
of  their  inheritance  in  the  future  and  how  its  nature 
had  been  foreshadowed  in  type  and  prophecy,  now 
turns  to  those  practical  lessons  which  he  would  enforce 
from  the  doctrines  of  election  and  of  the  future  glory 
in  heaven.  Such  glorious  privileges  cannot  be  looked 


42 


THE  EPISTLES  OF  ST.  PETER 


forward  to  without  awakening  a sense  of  corresponding 
duties,  and  for  these  he  would  not  have  them  un- 
prepared. Wherefore , he  says,  because  you  have  the 
assurance  of  what  the  best  men  of  old  only  dimly 
foresaw,  girding  up  the  loins  of  your  mind}  be  sober. 
The  Apostle  has  in  mind  the  words  of  his  Master, 
u Let  your  loins  be  girded  about,  and  your  lamps 
burning  ; and  be  ye  yourselves  like  unto  men  looking  for 
their  lord”  (Luke  xii.  35,  36).  The  advent  of  the  bride- 
groom ma}'  be  sudden  ; those  who  would  be  of  his  train 
must  be  prepared  for  their  summons.  To  be  girt  in 
body  is  a token  of  readiness  for  coming  duty.  And 
St.  Peter’s  figure  would  speak  more  forcibly  to  Eastern 
ears  than  it  does  to  ours.  Without  such  girding  the 
Oriental  is  helpless  for  active  work,  the  encumbrance  of 
his  flowing  robes  being  fatal  to  exertion.  The  heart  of 
the  Christian  must  be  untrammelled  with  the  cares,  the 
affections,  the  pleasures  of  the  world.  He  must  be 
free  to  run  the  race  which  lies  before  him,  as  was  the 
well-girt  prophet  who  ran  before  the  royal  chariot  to 
the  entrance  of  Jezreel. 

And  the  Christian  life  is  no  light  care,  as  St.  Peter 
pictures  it.  First,  he  says,  Be  sober.  To  train  the 
mind  to  exercise  self-restraint  is  no  easy  duty  at  any 
time,  but  specially  in  a season  of  religious  excite- 
ment. We  know  how  converts  in  the  very  earliest 
days  of  Christianity  were  carried  into  excesses  both 
in  action  and  in  word ; and  in  every  age  of  quick- 
ened activity  some  have  been  found  with  whom  free- 
dom degenerated  into  licence,  and  emotion  took  the 
place  of  true  religious  feeling.  The  Jewish  converts 
in  the  provinces  of  Asia  might  be  tempted  to  de- 
spise those  who  still  clung  to  the  ancient  faith,  while 
some  of  those  who  had  been  won  from  heathenism 


i.  13-21.] 


THE  CHRISTIAN’S  IDEAL 


43 


might  by  their  conduct  alienate  rather  than  win  their 
brethren  in  Christ.  We  gather  what  was  the  nature 
of  the  peril  when  we  find  the  Apostle  (iv.  7)  urging 
this  sobriety  as  a frame  of  mind  to  be  cultivated  even 
in  their  prayers,  and  St.  Paul  in  his  advice  to  Timothy 
combining  the  exhortation  to  sobriety  ^ with  “ Suffer 
hardship  ; do  the  work  of  an  evangelist  ” (2  Tim.  iv.  5). 
It  is  the  frame  of  mind  meet  for  the  maintenance  of 
sound  doctrine,  utterly  opposed  to  those  itching  ears 
which  are  only  satisfied  with  teaching  according  to 
their  own  lusts.  Fitly  therefore  does  our  Apostle  add 
to  his  first  exhortation  a second  which  will  make  the 
believers  steadfast : Set  your  hope  perfectly  on  the  grace 
that  is  to  be  brought  unto  you.  In  those  early  days  this 
counsel  was  not  always  easy  to  follow.  There  were 
many  enticements  to  wavering,  many  trials  which  made 
the  firm  hold  on  strong  faith  difficult  to  maintain.  And 
with  the  “ perfectly  ” must  be  combined  that  other 
sense  of  the  word  “ to  the  end.”  The  hope  must  be 
perfect  in  its  nature,  unshaken  in  its  firmness,  persuaded 
of  the  certainty  of  the  future  grace,  and  strengthened 
in  that  persuasion  by  the  experience  of  the  present 
working  of  the  Spirit.  But  the  language  of  the  Apostle 
almost  anticipates  the  future.  He  says  not  so  much 
that  the  grace  is  “to  be  brought,”  but  rather  that  it  is 
even  now  “being  brought”  near  and  coming  ever 
nearer;  for  the  revelation  of  Jesus  Christ  is  progres- 
sive. Though  we  learn  something,  it  is  only  so  much 
as  teaches  us  that  there  is  more  still  to  learn  of  the 
boundless  stores  of  grace.  But  as  in  a former  verse 
he  spake  of  believers  as  having  already  by  faith  their 
salvation  in  possession,  even  such  is  his  language  here. 
And  mark  his  lesson  on  the  free  gift  of  God's  grace. 
It  is  not  a blessing  to  which  the  believer  can  attain  of 


44 


THE  EPISTLES  OF  ST.  PETER 


his  own  power.  He  can  hope  for  it ; he  can  feel 
assured  that  God  in  His  own  time  will  bestow  it. 
But  whenever  it  comes,  either  as  present  grace  to  help 
in  trial,  or  future  grace  which  shall  be  revealed,  it  is 
given,  brought,  bestowed ; and  its  full  fruition  will 
only  be  reached  at  the  revelation  of  Jesus  .Christ.  But 
assuredly  these  words  may  be  applied  to  this  life  as 
well  as  to  the  next.  He  who  said,  “The  Holy  Spirit 
shall  take  of  Mine  and  declare  it  unto  you,  ” designs  to 
be  ever  more  and  more  revealed  in  the  hearts  of  His 
followers.  His  grace  is  being  brought  to  them  day  by 
day,  and  trains  continually  unto  obedience  those  who 
have  been  sprinkled  with  His  blood. 

And  this  obedience  is  the  next  precept  for  which 
they  are  to  be  made  ready  by  the  girding  up  of  the 
loins  of  their  minds,  as  children  of  obedience , the 
obedience  not  of  slaves,  but  of  sons.  Children  they 
are  become  by  virtue  of  the  new  birth,  and  obedience 
it  is  which  gives  them  a claim  upon  God’s  Fatherhood. 
They  must  seek  for  the  docility  and  trustfulness  of  the 
childlike  character  ; they  must  accept  a law  other  than 
their  own  wills,  having  taken  upon  them  the  yoke  of 
Christ  and  aiming,  in  the  light  of  His  example,  to  become 
worthy  of  being  reckoned  among  His  true  followers. 

When  they  contemplate  their  own  lives,  they  must 
feel  that  a mighty  change  is  needed  from  what  they 
were  aforetime.  St.  Peter’s  words  mark  the  complete- 
ness of  the  needed  change  : not  fashioning  yourselves 
according  to  your  former  lusts.  In  time  past  they  had 
sought  no  further  for  a guide  and  pattern  than  their 
own  perverted  desires ; now  they  must  school  them- 
selves to  say,  “ Do  with  me  as  Thou  wilt,  for  I am 
Thine.”  And  He  whose  grace  has  begotten  them  again 
will  help  them  to  frame  their  lives  by  His  rule,  will 


i.  13-21.] 


THE  CHRISTIAN’S  IDEAL 


45 


have  them  learn  of  Him.  But  while  the  Apostle  dwells 
on  the  difference  which  must  come  over  the  lives  of 
these  converts,  mark  the  wondrous  charity  with  which 
he  alludes  to  their  former  life  in  error.  In  the  time  of 
your  ignorance , he  says.  Even  here  he  follows  the 
example  of  the  Lord,  who  prayed  in  His  agony, 
“ Father,  forgive  them,  for  they  know  not  what  they 
do.”  Sin  blinds  the  moral  and  the  mental  vision  too, 
and  men  so  blinded  sink  deeper  and  deeper  into  the 
slough,  while  he  who  has  learnt  Christ  has  gained 
another  source  of  light.  But,  to  raise  the  ignorant,  they 
must  be  taught ; and  tenderness  makes  teaching  most 
effective,  and  charity  dictates  the  apostolic  words.  So 
St.  Paul  at  Athens  to  those  who  worshipped  an 
unknown  God  offered  instruction  to  win  them  from 
their  ignorance,  and  pointed  them  to  a God  whose 
offspring  they  were,  and  to  whose  likeness  they  might 
be  conformed. 

Just  so  does  St.  Peter;  Like  as  He  who  called  you  is 
holyy  be  ye  yourselves  also  holy  in  all  manner  of  living. 
This  has  been  God’s  call  from  the  first  day  until  now, 
but  what  a hopeless  height  is  this  for  the  sinner  to  aim 
after,  holy  as  God  is  holy ! Yet  it  is  the  standard 
which  Christ  sets  before  us  in  the  Sermon  on  the 
Mount : “ Be  ye  perfect,  even  as  your  Father  which  is 
in  heaven  is  perfect.”  And  why  does  He  propose  to 
us  that  which  is  impossible  ? Because  with  the  com- 
mand He  is  ready  to  supply  the  power.  He  knows 
our  frailty ; knows  what  is  in  man  both  of  strength  and 
weakness.  At  the  same  time  He  proclaims  to  us  by 
this  command  what  God  intends  to  make  of  us.  He 
will  restore  us  again  to  His  own  likeness.  That  which 
was  God’s  at  first  shall  be  made  God’s  once  more. 
The  marred  image,  on  which  not  even  the  superscrip- 


46 


THE  EPISTLES  OE  ST.  PETER 


tion  can  be  traced,  shall  again  be  revealed  in  full 
clearness,  and  the  believer  purged  from  all  the  defile- 
ments of  sin  by  the  grace  and  help  of  Him  who  says, 
“ Be  ye  perfect,”  because  He  loves  to  make  us  so. 

Because  it  is  written , Ye  shall  be  holy ; for  I am  holy. 
This  command  comes  down  to  us  from  the  earliest  days 
of  the  Law.  But  in  those  old  times  it  could  not  be  said, 
in  all  manner  of  living.  These  words  betoken  the 
loftier  standard  of  the  New  Testament.  The  patriarchs 
and  prophets  and  the  people  among  whom  they  lived 
were  trained,  and  could  only  be  trained,  little  by  little. 
Even  in  the  best  among  them  we  cannot  hope  for 
holiness  in  all  manner  of  living.  It  was  only  by  the 
types  and  figures  of  external  purification  that  their 
thoughts  were  directed  to  the  inner  cleansing  of  the 
heart,  and  long  generations  passed  before  the  lessons 
were  learnt.  The  full  sense  of  the  Fatherhood  of  God 
was  not  attained  under  the  Law,  nor  did  men  under  it 
learn  fully  to  live  as  children  of  obedience,  children  of  a 
Father  who  loves  and  will  succour  every  effort  which  they 
make  to  walk  according  to  His  law.  The  Incarnation 
has  brought  God  nearer  to  man,  and  on  this  relationship 
of  love  the  Apostle  grounds  his  further  exhortation. 

And  ij  ye  call  on  Him  as  Father , who  without  respect 
of  persons  judgeth  according  to  each  man's  work)  pass  the 
time  of  your  sojourning  in  fear.  But  the  fear  which 
St.  Peter  means  is  a fear  which  grows  out  of  love,  a 
fear  to  grieve  One  who  is  so  abundant  in  mercy.  Who 
can  call  on  God  as  Father  but  the  children  of 
obedience  ? About  the  Father’s  will  and  His  power  to 
make  you  holy  there  need  be  no  fear.  He  has  called 
men  and  bidden  them  strive  after  holiness.  The  wa}^ 
is  steep,  but  they  will  not  be  unattended.  What  fear 
then  of  failing  to  attain  the  goal  ? For  the  Father  will 


i.  13-21.] 


THE  CHRISTIAN’S  IDEAL 


47 


also  be  the  Judge.  And  here  is  the  ground  for  eternal 
hope  and  thankfulness,  which  the  Apostle  expresses  in 
words  akin  to  those  which  he  used  in  the  house  of 
Cornelius:  “Now  I see  that  God  is  no  respecter  of 
persons,  but  in  every  nation  he  that  feareth  God  and 
worketh  righteousness  is  accepted  with  Him.”  Yes, 
this  is  the  fear  which  God  looks  for,  not  a paralysing 
dread  which  checks  all  effort  and  kills  out  all  hope. 
Our  Judge  knows  that  our  work  will  be  full  of  faults, 
but  fear  of  Him  must  nerve  us  to  make  the  endeavour. 
It  is  not  what  men  do,  the  feeble  sum  of  their  perform- 
ance, that  He  regards.  The  way,  the  spirit,  the  motive, 
from  which  it  is  wrought — these  will  be  the  ground  of 
our  Father’s  judgement.  Hence  the  Gospel  is  a message 
for  all  the  world  alike.  The  poor  and  lowly,  to  whom 
no  great  deeds  are  possible,  may  through  it  live  a life 
of  hope.  It  is  not  great  gifts  poured  into  the  treasury 
from  an  abundant  store  that  have  value  in  His  eyes, 
but  the  gifts  which  come  with  a heart’s  sacrifice — these 
are  precious  indications,  and  receive  the  blessing,  “ They 
have  done  what  they  could.”  And  God’s  children  are 
to  look  on  their  life  as  no  more  than  a brief  pilgrimage. 
It  is  a time  of  sojourning,  in  which  the  small  occur- 
rences are  of  little  account.1  Earth  is  to  the  Christian, 
what  Egypt  was  of  old  to  the  Hebrews,  no  home,  but 
a place  of  trial  and  oppression  of  the  enemy.  God  will 
bring  His  children  forth,  even  as  He  did  of  old.  But 
the  dread  to  be  most  entertained  is  lest  the  many 
attractions  should,  like  the  flesh-pots  of  the  history, 
win  the  affection  of  the  pilgrims,  and  make  them  not 
unwilling  to  linger  in  the  house  of  bondage  and  to 

1 . This  would  appeal  with  force  to  the  hearts  of  those  who  were  of 
the  dispersion.  Therein  they  would  behold  a picture  of  what  all 
earthly  life  is  as  compared  with  the  home  to  come. 


48 


THE  EPISTLES  OF  ST.  PETER 


think  lightly  of  peril  which  surrounds  them  there.  The 
great  preservative  from  this  danger  is  to  revive  con- 
stantly the  thought  of  the  great  things  which  have  been 
done  for  us.  Be  in  fear  of  the  world  and  its  beguile- 
ments,  says  St.  Peter,  knowing  that  ye  were  redeemed , 
not  with  corruptible  things , as  silver  and  gold , from  your 
vain  manner  of  life  handed  down  from  your  fathers. 
The  redemption  price  is  paid,  has  been  paid  for  all 
men.  Shall  any  then  be  willing  to  tarry  in  their 
slavery?  Ye  were  redeemed.  The  work  is  complete. 
“It  is  finished,”  was  the  last  sigh  of  the  dying  Lord, 
who  before  had  testified  that  His  true  disciples  might  be 
of  good  cheer,  because  He  had  overcome  the  world. 

But  in  the  hearts  of  men  the  world  and  its  allure- 
ments die  very  hard.  The  men  for  whom  St.  Peter 
wrote  would  surely  find  this  so.  They  had  many  of 
them  lived  long  either  under  Judaism  or  in  heathendom, 
and  would  be  surrounded  still  by  friends  and  kinsmen 
who  clung  to  the  ancient  teaching  and  customs.  Pre- 
judices were  sure  to  abound,  and  the  ties  of  blood  in 
such  cases  are  very  strong,  as  we  know  ourselves  from 
mission  experience  in  India.  The  Apostle  speaks  of 
their  manner  of  life  as  handed  down  from  their  fathers. 
He  may  have  had  in  his  thought  the  corruption  of  the 
human  race  from  the  sin  of  our  first  parents.  Genera- 
tion after  generation  has  been  involved  in  the  conse- 
quences of  that  primal  transgression.  But  he  probably 
thought  rather  of  the  converts  from  idolatry  and  the 
life  which  they  had  led  in  their  days  of  ignorance.  Of 
God’s  covenant  with  the  chosen  people,  though  now  it 
was  abolished,  St.  Peter  would  hardly  speak  as  a vain 
manner  of  life.  But  to  the  worship  of  the  heathen  the 
word  might  fitly  be  applied.  Paul  and  Barnabas 
entreat  the  crowd  at  Lystra,  who  would  have  done 


i.  13-21.] 


THE  CHRISTIAN’S  IDEAL 


49 


sacrifice  to  them  as  to  their  gods,  to  turn  from  these 
vanities  to  serve  the  living  God  (Acts  xiv.  15);  and  to 
the  Ephesians  St.  Paul  writes  that  they  should  no 
longer  walk,  as  the  other  Gentiles  walk,  in  the  vanity 
of  their  mind  (Eph.  iv.  17).  The  parents  of  such 
men,  having  themselves  no  knowledge,  could  impart 
none  to  their  children,  could  not  lift  them  higher,  could 
not  make  them  purer;  and  yet  the  ties  of  natural 
affection  would  plead  strongly  for  what  had  been  held 
right  by  their  fathers  for  generations. 

But  the  price  which  has  been  paid  for  their  ransom 
may  convince  them  how  precious  they  are  in  the  eyes 
of  a Father  in  heaven.  They  are  redeemed  with 
precious  bloody  as  of  a lamb  without  blemish  and  without 
spot , even  the  blood  of  Christ.  For  ages  the  offering  of 
sacrifices  had  kept  before  the  minds  of  Israel  the  need 
of. a redemption,  but  they  could  do  no  more.  The 
blood  of  bulls  and  goats  and  the  ashes  of  a heifer 
suffice  only  to  the  purifying  of  the  flesh,  and  can  never 
take  away  sin.  But  now  the  true  fountain  is  opened, 
and  St.  Peter  has  learnt,  and  bears  witness,  what  was 
the  meaning  of  the  words  of  Jesus,  “ If  I wash  thee  not, 
thou  hast  no  part  with  Me  ” (John  xiii.  8).  The  door 
of  mercy  is  opened,  that  by  the  knowledge  of  such 
wondrous  love  the  hearts  of  men  may  be  opened  also. 

And  this  counsel  of  God  has  been  from  all  eternity. 
Christ  was  foreknown  before  the  foundation  of  the  world 
as  the  Lamb  to  be  offered  for  human  redemption.  The 
world  and  its  history  form  but  a tiny  fragment  of  God's 
mighty  works,  and  yet  for  mankind  a plan  so  overflow- 
ing with  love  was  included  in  the  vision  of  Jehovah 
before  man  or  his  home  had  existence  except  in  the 
Divine  mind.  Now  by  the  Incarnation  the  secret 
counsel  is  brought  to  light,  and  the  foretokenings  of 

4 


THE  EPISTLES  OF  ST.  PETER 


5o 


type  and  prophecy  receive  their  interpretation.  He 
was  manifested  at  the  end  of  the  times  for  your  sake . 
He  was  made  flesh,  and  tabernacled  among  men ; He 
showed  by  the  signs  which  He  wrought  that  He  was 
the  Saviour  drawing  near  to  them  that  they  might 
draw  near  unto  Him.  His  lifting  up  on  the  cross 
spake  of  the  true  healing  of  the  souls  of  all  who  would 
look  unto  Him.  And  when  death  had  done  its  work 
upon  the  human  body,  He  was  manifested  more 
thoroughly  as  the  beloved  Son  of  God-  by  His  resur- 
rection from  the  grave.  The  first  Christians  felt  that 
God’s  work  was  now  complete,  salvation  secured.  It 
is  not  unnatural  therefore  that  they  should  expect  the 
drama  of  the  world’s  history  soon  to  be  closed.  For 
the  Master  had  not  seldom  spoken  of  the  coming  of  a 
speedy  judgement.  Hence  the  age  in  which  they  lived 
seemed  to  merit  the  name  of  “ the  end  of  the  times.” 
We  now  can  see  that  the  judgement  of  which  Christ 
spake  was  wrought  in  great  part  by  the  overthrow  of 
Jerusalem,  though  His  words  are  still  prospective,  and 
will  not  find  their  entire  fulfilment  till  the  close  of 
human  history ; and  the  whole  Christian  era  may  be 
intended  and  included  in  “ the  end  of  the  times.”  This 
was  the  goal  towards  which  God’s  counsel  had  been 
moving  since  the  world  was  made.  No  new  revelation 
is  to  be  looked  for,  and  we  who  live  in  the  light  of 
Christ’s  religion  are  those  upon  whom  the  ends  of  the 
world  are  come.  In  this  sense  the  words  may  be 
applied  in  every  age  and  to  every  generation  of  Chris- 
tians. To  them,  as  to  St.  Peter’s  converts,  the 
preacher  may  testify,  “ For  your  sakes  ” all  this  was 
planned  and  wrought,  and  may  offer  the  ransom  of  the 
Saviour  to  His  people,  assured  that  in  this  speck  of 
time  Christ  is  being  manifested  for  their  sake  also. 


i.  13-21.] 


THE  CHRISTIAN'S  IDEAL 


5i 


For  they  through  Him  are  believers  in  God,  as  the  Lord 
Himself  hath  testified.  “ No  man  cometh  unto  the 
Father  but  by  Me  ” ; “I  am  the  Way,  the  Truth,  and 
the  Life.”  The  words  are  as  true  to-da}^  as  when 
Christ  was  upon  earth.  Since  the  Fall  the  glory  and 
majesty  of  Jehovah  have  been  unapproachable.  Sin 
rendered  man  both  unfit  and  unable  to  have  the  pure 
communion  of  the  days  of  innocence.  It  was  the  vision 
of  Jesus  by  faith  which  brought  Abraham  near  to  God 
and  filled  him  with  joy.  And  so  with  all  the  saints 
and  prophets  of  the  first  covenant.  They  beheld  Him, 
but  it  was  afar  off.  They  greeted  the  maturing 
promises,  but  only  as  strangers  and  pilgrims  upon 
earth.  To  the  Asian  converts  and  to  us  also  the  testi- 
mony of  St.  Peter  and  his  fellows  is  from  those  who 
beheld  the  glory  of  God  as  it  was  manifested  in  Christ, 
who  saw  Him  when  raised  from  the  dead,  and  watched 
His  ascent  into  the  glory  of  heaven.  And  by  such 
witness  faith  in  what  God  has  wrought  is  confirmed. 
We  are  sure  that  He  raised  Christ  from  the  dead;  we 
are  sure  that  He  has  received  Him  into  glory  : and 
thus  through  all  generations  the  faith  and  hope  of 
Christians  are  sustained  and  rest  unshaken  upon  God. 


OF  ill  ur 


V 

CHRISTIAN  BROTHERHOOD:  ITS  CHARACTER 
AND  DUTIES 


53 


V 


CHRISTIAN  BROTHERHOOD:  ITS  CHARACTER  AND 

DUTIES 

“Seeing  ye  have  purified  your  souls  in  your  obedience  to  the  truth 
unto  unfeigned  love  of  the  brethren,  love  one  another  from  the  heart 
fervently : having  been  begotten  again,  not  of  corruptible  seed,  but  of 
incorruptible,  through  the  word  of  God,  which  liveth  and  abideth. 
For  all  flesh  is  as  grass,  and  all  the  glory  thereof  as  the  flower  of 
grass.  The  grass  withereth,  and  the  flower  falleth  : but  the  word  of 
the  Lord  abideth  for  ever.  And  this  is  the  word  of  good  tidings  which 
was  preached  unto  you.  Putting  away  therefore  all  wickedness,  and 
all  guile,  and  hypocrisies,  and  envies,  and  all  evil  speakings,  as  new- 
born babes  long  for  the  spiritual  milk  which  is  without  guile,  that  ye 
may  grow  thereby  unto  salvation  ; if  ye  have  tasted  that  the  Lord  is 
gracious.5’ — I Peter  i.  22-ii.  3. 

‘HAT  holy  lives  have  been  lived  in  solitude  none 


would  venture  to  dispute,  and  that  devout  Chris- 
tians have  found  strength  for  themselves  and  given 
examples  to  the  world  by  withdrawal  from,  the  society 
of  their  fellows  is  attested  more  than  once  in  the  history 
of  Christendom.  But  with  lives  of  such  isolation  and 
seclusion  the  New  Testament  exhibits  little  sympathy. 
To  whatever  preparation  the  Christian  is  exhorted,  it  is 
never  with  a view  to  himself.  Though  not  of  the 
world,  he  is  to  be  in  the  world,  that  men  may  profit  by 
his  example.  The  prayer  of  the  Lord  for  His  disciples 
ere  He  left  them  was,  not  that  they  might  be  taken  out 
of  the  world,  but  protected  from  its  evils. 


55 


56 


THE  EPISTLES  OF  ST  PETER 


Christ’s  intention  was  to  found  a Church,  a com- 
munion, a brotherhood,  and  all  His  language  looks  that 
way  : “ One  is  your  Master,  and  all  ye  are  brethren  ” ; 
il  So  let  your  light  shine  before  men  that  they  may  see 
your  good  w’orks  and  glorify  your  Father  which  is  in 
heaven.”  And  of  like  character  is  the  teaching  of  the 
Epistles  : “ Be  kindly  affectioned  in  love  of  the  brethren  ” 
(Rom.  xii.  io) ; “ Let  brotherly  love  continue” 

(Heb.  xiii.  i).  We  are  in  no  way  surprised  therefore 
when  St.  Peter  turns  from  his  exhortations  to  personal 
sobriety,  obedience,  and  holiness,  and  addresses  the 
converts  on  the  application  of  these  virtues,  that  through 
them  they  may  bind  in  closer  bonds  the  brotherhood 
of  Christ  : Seeing  ye  have  purified  your  souls  in  your 
obedience  to  the  truth  unto  unfeigned  love  of  the  brethren , 
love  one  another  from  the  heart  fervently.  Obedience  is 
the  sole  evidence  by  which  the  believer  can  show  that 
God’s  call  has  wrought  in  him  effectually.  His  election 
is  of  the  Father’s  foreknowledge,  his  sanctification  is 
the  gift  of  the  Holy  Spirit,  and  it  is  the  sprinkling  of 
the  blood  of  Christ  which  makes  him  fit  for  entry  into 
the  house  of  the  Father.  In  the  Christian,  so  called 
and  so  aided,  there  must  be  a surrender  of  himself  to 
the  guidance  of  that  Spirit  which  deigns  to  guide  him. 
The  law  in  his  members  must  be  mortified,  and  another 
and  purer  law  accepted  as  the  rule  of  his  life.  This 
law  St.  Peter  calls  (i  the  truth  ” because  it  has  been 
made  manifest  in  its  perfection  in  the  life  of  Jesus,  who 
is  the  Way,  the  Truth,  and  the  Life.  Of  this  example 
St.  Paul  testifies  as  “ the  truth  which  is  in  Jesus.”  He 
therefore  who  would  cherish  the  Christian  hope  will 
purify  himself  even  as  Christ  is  pure.  The  way  and 
means  unto  such  purification  is  obedience. 

This  first  and  most  needful  step  the  Apostle  believes, 


i.  22-ii.  3.] 


CHRISTIAN  BROTHERHOOD 


57 


from  his  knowledge  of  their  lives,  that  these  Asian 
converts  have  taken  in  earnest,  and  thus  have  attained 
to  a love  of  their  brethren  which  differs  utterly  from 
the  love  which  the  world  exhibits,  which  is  true, 
sincere,  unfeigned.  But  the  believer’s  life  is  a life  of 
constant  progress.  Daily  advance  is  the  evidence  of 
vitality.  All  the  language  which  Scripture  applies  to  it 
proclaims  this  to  be  its  character.  It  is  called  a walk, 
a race,  a pilgrimage,  a warfare.  The  Christian  all  his 
life  through  will  find  himself  so  far  from  what  Christ 
intends  to  make  him  that  he  must  ever  be  pressing 
forward.  Hence,  though  they  have  attained  to  a stage 
of  purification,  have  put  off  in  some  degree  the  old 
man,  the  Apostle’s  exhortation  is,  “ Press  forward  ” ; 
“Love  one  another  from  the  heart  fervently.”  The 
English  word  describes  a warmth  and  earnestness  of 
love  which  is  deep-seated  and  true,  but  the  original 
expresses  more  than  this,  more  of  the  sustained  effort 
to  which  St.  Peter  is  urging  them.  It  points  to 
incessant  striving,  to  a constancy  like  that  of  the  prayers 
of  the  Church  for  the  Apostle  himself  when  he  was  in 
prison,  a prayer  made  unto  God  without  ceasing.  So 
steadfast  must  be  the  Christian  love  ; and  such  love  the 
purified,  undistracted  heart  alone  can  manifest,  a heart 
which  lias  been  released  from  the  entanglements  of 
earthly  ambitions  and  strivings,  whose  affections  are 
fully  set  on  the  things  above. 

Such  souls  must  be  filled  with  the  Spirit ; a stead- 
fastness like  this  comes  only  of  the  new  birth.  And 
of  this  the  converts  are  reminded  in  the  words  which 
follow : having  been  begotten  again , not  of  corruptible 
seedj  but  of  incorruptible , through  the  word  of  God . It 
is  true  they  are  but  at  the  outset  of  their  Christian 
course ; but  if  any  man  be  in  Christ,  he  is  made  a new 


THE  EPISTLES  OF  ST.  PETER 


creature.  And  in  this  connexion  the  word  of  God 
might  be  taken  in  a twofold  sense.  First,  the  Word 
who  was  made  flesh,  in  whom  was  light ; and  the  light 
was  the  life  of  men.  Through  His  resurrection  God 
has  begotten  men  again  to  a life  which  shall  know  no 
corruption.  But  the  figure  which  the  Apostle  presently 
employs  of  the  withering  grass  and  the  falling  flower 
carries  our  mind  rather  to  Christ’s  explanation  of  His 
own  parable.  The  seed  is  the  word  of  God,  which 
liveth  and  abideth.  And  throughout  the  New  Testament 
the  life-possessing  and  life-giving  power  of  the  Gospel 
is  made  everywhere  conspicuous.  When  it  was  first 
proclaimed,  we  read  again  and  again,  “The  word  of 
God  grew  mightily  and  prevailed  ” (Acts  xii.  24, 
xix.  20)  ; and  the  figurative  language  used  to  describe 
its  character  shows  how  potent  is  its  might.  It  is 
the  sword  of  the  Spirit  (Eph.  vi.  16)  ; “ It  is  quick 
and  powerful”  (Heb.  iv.  12).  By  it  Christ  foiled 
the  tempter.  It  makes  those  strong  in  whom  it 
abides  (1  John  ii.  14).  It  is  free,  and  not  bound 
(2  Tim.  ii.  9).  St.  Paul  calls  it  “ the  power  of  God 
unto  salvation”  (Rom.  i.  16),  “the  word  of  truth,  the 
gospel  of  salvation  ” (Eph.  i.  13),  and  says,  “It  comes, 
not  in  word  only,  but  in  power”  (1  Thess.  i.  5).  This 
is  the  incorruptible  seed  of  which  St.  Peter  speaks. 
And  his  words  force  on  our  thoughts  that  for  such  a 
seed  a fitting  ground  must  be  prepared,  if  the  new  life 
of  which  it  is  the  source  is  to  bear  its  due  fruit.  This 
preparation  it  is  which  the  Apostle  is  anxious  to  enforce, 
the  purifying  and  cleansing  of  the  seed-plot  of  men’s 
hearts.  They  must  not  be  hardened  so  as  to  forbid  it 
access,  and  leave  it  for  every  chance  enemy  to  trample 
on  or  carry  away ; they  must  not  be  choked  with 
alien  thoughts  and  purposes  : the  cares  of  life,  the 


i.  22-ii.  3.] 


CHRISTIAN  BROTHERHOOD 


59 


pleasures  of  the  world.  Such  things  perish  in  the 
using,  and  can  have  no  affinity  with  the  living  and 
abiding  word  of  God,  which,  even  as  He,  is  eternal  and 
unchanging. 

And  herewith  is  bound  up  1 very  solemn  thought. 
The  word  may  be  neglected,  may  be  choked,  in 
individual  hearts  ; but  still  it  liveth  and  abideth,  and  will 
appear  to  testify  against  the  scorners : u He  that 

rejecteth  Me  and  receiveth  not  My  words  hath  one 
that  judgeth  him  ; the  word  that  I have  spoken,  the 
same  shall  judge  him  in  the  last  day.  For  I have  not 
spoken  of  Myself  ” (John  xii.  48).  But  for  those  who 
accept  the  message  of  the  word  and  live  thereby  St. 
Peter’s  language  is  full  of  comfort,  especially  to  those 
who  are  in  like  affliction  with  these  Asian  Christians. 
For  them  the  acceptance  of  the  faith  of  Jesus  must  have 
meant  the  rending  asunder  of  earthly  ties  ; the  natural 
brotherhood  would  be  theirs  no  longer.  But  they  are 
enrolled  in  a new  family,  a family  which  cannot  perish, 
whose  seed  is  incorruptible,  whose  kinship  shall  stretch 
forward  and  be  ever  enlarging  through  all  time  and 
into  eternity.  For  they,  like  the  word  by  which  they 
are  begotten  again,  will  live  and  abide  for  evermore. 

And  confirming  this  lesson  by  the  prophecy  of  Isaiah 
(xl.  6-8),  the  Apostle  thus  links  together  the  ancient 
Scriptures  and  th  ' New  Testament.  But  in  so  doing 
he  shows  by  his  language  how  he  regards  the  latter 
as  more  excellent  and  a mighty  advance  upon  the 
former.  The  margin  of  the  Revised  Version  helpfully 
indicates  the  difference  of  the  words.  In  Isaiah  the 
teaching  is  styled  a saying.  It  was  the  word  whereby 
God,  through  some  intermediary,  made  known  His  will 
to  the  children  of  men.  But  under  the  Gospel  the 
word  is  that  living,  spiritual  power  which  is  used  as 


6o 


THE  EPISTLES  OF  ST.  PETER 


synonymous  with  the  Lord  Himself.  The  word  of 
good  tidings  has  now  been  spoken  unto  men  by  a Son, 
the  very  image  of  the  Divine  substance,  the  effulgence 
of  God’s  glory,  and  now  possesses  a might  quick  even 
to  discern  the  thoughts  and  intents  of  the  heart.  This 
is  verily  the  living  word  of  God  (Heb.  iv.  12). 

And  we  of  to-day  can  see  what  ground  there  was  for 
the  Apostle’s  faith  and  for  his  teaching,  how  true  the 
prophetic  word  has  been  found  in  the  events  of  history. 
“ All  flesh  is  as  grass,  and  all  the  glory  thereof  as  the 
flower  of  grass.  The  grass  withereth,  and  the  flower 
falleth  : but  the  word  of  the  Lord  abideth  for  ever.” 
When  we  cast  our  thoughts  back  to  the  time  when  St. 
Peter  wrote,  we  see  the  converts  who  had  accepted  the 
word  of  God  a mere  handful  of  people  amid  the  throngs 
of  heathendom,  the  religion  which  they  professed  the 
scorn  of  all  about  them,  to  the  Jews  a stumbling-block, 
to  the  Greeks  foolishness,  and  its  preachers  in  the  main 
a few  poor,  untrained,  uninfluential  men,  of  no  rank 
or  conspicuous  ability.  On  the  other  hand,  worshipping 
crowds  proclaimed  the  greatness  of  Diana  of  the 
Ephesians ; and  the  power  of  the  Roman  empire  was 
at  its  height,  or  seemed  so,  with  the  whole  of  the 
civilised  world  owning  its  sway.  And  now  that 
world’s  wonder,  the  temple  at  Ephesus,  is  a pile  of 
ruins,  and  over  the  Roman  power  such  changes  have 
passed  that  it  has  utterly  faded  out  of  existence  ; but 
the  doctrines  of  the  Galilean,  who  claimed  to  be  the 
Incarnate  Word  of  God,  are  daily  extending  their 
influence,  proving  their  vitality  to  be  Divine. 

But  though  in  his  language  he  has  seemed  to  mark 
the  superiority  of  the  Gospel  message,  the  Apostle  is 
deeply  conscious  that  the  office  of  the  preacher  has 
much,  nay  its  chief  character,  in  common  with  that  of 


i.  22-ii.  3.] 


CHRISTIAN  BROTHERHOOD 


61 


the  prophet.  Hence  he  proceeds  to  call  the  Gospel 
message,  now  that  it  is  left  to  lips  of  Evangelists  and 
Apostles  to  proclaim,  a saying  like  that  of  Isaiah.  In 
this  way  he  links  the  New  Testament  to  the  Old,  the 
prophet  to  the  preacher.  Both  spake  the  same  word 
of  God ; both  were  moved  by  the  same  spirit ; both 
proclaimed  the  same  deliverance,  the  one  looking 
onward  in  hope  to  the  coming  Redeemer,  the  other 
proclaiming  that  the  redemption  had  been  accomplished. 
“This  is  the  telling  ” (the  saying)  “of  good  tidings 
which  was  preached  unto  you.” 

Here  St.  Peter  seems  to  allude  to  a preaching  earlier 
than  his  own,  and  to  none  can  we  attribute  the 
evangelisation  of  these  parts  of  Asia  with  more  pro- 
bability than  to  St.  Paul  and  his  missionary  colleagues. 
But  there  was  no  note  of  disagreement  between  these 
early  ambassadors  of  Christ.  They  could  all  say  of 
their  work,  “ Whether  it  were  I or  they,  so  we  preached, 
and  so  ye  believed.” 

Having  spoken  of  the  seed,  the  Apostle  now  turns  to 
the  seed-plot  which  needs  its  special  preparation.  It 
must  be  cleared  and  broken  up,  or  the  seed,  though 
scattered,  will  have  small  chance  of  roothold. 

But  here  St.  Peter  recurs  to  his  former  metaphor. 
Pie  has  spoken  (i.  13)  of  the  Christian’s  equipment, 
how  with  girded  loins  he  should  prepare  himself  for 
the  coming  struggle.  He  now  speaks  of  what  he  must 
lay  aside.  He  has  been  purified,  or  made  to  long  after 
purification,  through  his  obedience  to  the  truth,  so  that 
he  can  with  earnest  desire  seek  to  make  known  his 
love  to  the  brethren ; and  the  word  of  God  is  powerful 
to  overcome  such  dispositions  as  are  destructive  of 
brotherly  love.  Hence  it  is  to  no  hopeless,  unaided 
conflict  that  the  Apostle  urges  his  converts  when  he 


62  THE  EPISTLES  OF  ST.  PETER 


writes  of  - their  putting  away  therefore  all  wickedness , 
and  all  guile , and  hypocrisies , and  envies } and  all  evil 
speakings.  It  is  a formidable  list  of  evils,  but  St. 
Peter’s  words  treat  them  as  forming  no  part  of  the  true 
man.  These  are  overgrowths,  which  can  be  stripped 
away,  though  the  operation  will  many  a time  be  painful 
enough ; they  have  enveloped  and  enclosed  the  sinner, 
and  cling  close  about  him,  but  the  sanctification  of  the 
Spirit  can  help  him  to  be  unclothed  of  them  all.  They 
are  the  forces  which  make  for  discord.  The  word  of 
good  tidings  began  with  “ peace  on  earth,  goodwill 
towards  men.”  Hence  those  who  hearken  to  the 
message  must  put  away  everything  contrary  thereto. 
First  in  the  Apostle’s  enumeration  stands  a general 
term,  wickednessy  those  which  follow  it  being  various 
forms  of  its  development.  We  learn  how  utterly  alien 
this  wickedness  is  to  the  spirit  of  Christ  when  we 
notice  the  employment  of  the  word  to  describe  the  sin 
of  Simon  : “ Thou  hast  neither  part  nor  lot  in  this 
matter,  for  thy  heart  is  not  right  before  God”  (Acts 
viii.  22).  Such  a man  had  no  comprehension  of  the 
source  of  the  apostolic  powers ; the  sacred  things  of 
God  were  unknown  to  one  who  could  treat  such  gifts 
as  merchandise.  And  it  is  full  of  interest  in  the 
present  connexion  to  observe  that  what  our  English 
version  there  renders  “ matter  ” is  really,  as  the  margin 
(R.V.)  shows,  “word.”  It  was  the  word  of  God 
which  was  mighty  in  the  first  preachers,  which  was 
growing  and  prevailing  as  they  testified  unto  Christ, 
and  in  this  “ word  ” a heart  like  Simon’s  could  have  no 
share.  He  was  no  fit  member  of  the  fellowship  of 
Christ. 

Guile  was  the  sin  of  Jacob,  a sin  which  brake  the 
bond  of  brotherhood  between  him  and  Esau,  and 


i.  22-ii.  3.] 


CHRISTIAN  BROTHERHOOD 


6 


wrought  so  much  misery  in  the  whole  of  Jacob’s  family 
history.  Guile  was  not  found  in  Nathanael.  The 
searching  eye  of  Jesus  saw  that  the  sin  of  the  “sup- 
planter  ” was  not  in  him.  Hence  he  is  pointed  out  as 
an  example  of  the  true  Israel,  that  which  the  race  of 
Jacob  was  intended  to  become. 

That  hypocrisy  is  a foe  to  brotherhood  our  Lord 
makes  evident  as  he  reproaches  the  Pharisees  for  this 
sin.  “I  thank  Thee  that  I am  not  as  other  men  are, 
nor  even  as  this  publican,”  are  words  which  could 
never  rise  to  the  lips  of  him  whose  heart  was  purified 
by  the  Spirit  of  God ; and  envy  brings  hatred  in  its 
train.  It  was  by  envy  that  Saul  was  incited  to  seek 
the  death  of  David ; it  was  from  envy  that  Joseph’s 
brethren  sold  him  into  Egypt ; through  envy  a 
greater  than  Joseph  was  sold  to  be  crucified  (Matt, 
xxvii.  18),  and  this  sin  led  to  war  in  heaven  itself. 

From  evil-speaking  these  Asian  converts  themselves 
had  to  suffer,  and  would  know  by  experience  its 
mischievous  effects.  They  were  spoken  against  as 
evil-doers,  as  the  Apostle  notes  twice  over  (1  Peter 
ii.  12,  iii.  15).  This  evil  adds  cowardice  to  its  other 
baneful  qualities,  for  it  takes  advantage  of  the  absence 
of  him  against  whom  it  is  directed,  and  is  that  vice 
which  in  2 Cor.  xii.  20  is  described  as  backbiting)  a 
rendering  which  the  Revised  Version  leaves  undis- 
turbed, while  those  who  indulge  in  it  are  called  back- 
biters (Rom.  i.  30).  St.  James  has  much  to  say  in  its 
dispraise:  “Speak  not  one  against  another,  brethren. 
He  that  speaketh  against  a brother  or  judgeth  his 
brother  speaketh  against  the  law,  and  judgeth  the  law  ” 
(James  iv.  11).  Such  a one  is  intruding  into  the  pre- 
rogative of  God  Himself,  and  passing  sentence  where  he 
can  have  no  sure  knowledge  of  the  acts  which  he  judges. 


64 


THE  EPISTLES  OF  ST.  PETER 


“ Evil-speaking/’  says  one  of  the  Apostolic  Fathers,1  “ is 
a restless  demon,  never  at  peace.  So  speak  no  evil  of 
any,  nor  take  pleasure  in  listening  thereto.”  By  good 
works  St.  Peter  instructs  his  converts  to  live  down 
such  cowardly  slanders,  that  those  who  revile  their 
good  manner  of  life  in  Christ  may  be  put  to  shame 
thereby.  Purity  will  overcome  iniquity,  innocence  gain 
the  day  against  deceit. 

But  the  transformation  to  which  the  Apostle  exhorts 
them  must  be  verily  to  become  a new  creation,  and  so 
he  goes  on  to  speak  of  their  condition  as  one  akin  to 
that  of  new-born  babes.  These  by  natural  instincts 
turn  away  from  all  that  will  hurt  them,  and  seek  only 
what  can  nourish  and  support.  To  such  right  inclina- 
tions, to  such  simplicity  of  desire,  must  the  Christian 
be  brought.  He  has  been  born  again  of  the  word  of 
God.  From  this  he  is  to  seek  his  constant  nurture,  as 
instinctively  as  the  babe  turns  to  its  mother’s  breast. 
This  is  able  to  save  the  soul  (James  i.  21),  but  it 
cannot  be  received  unless  the  vices  which  war  against 
it  be  put  away,  and  a spirit  of  meekness  take  their 
place.  They  seek  other  and  less  pure  food  for  their 
support. 

Christians  are  to  long  for  the  spiritual  milk  which  is 
without  guile . This  food  for  babes  in  Christ  is  the 
word,  which  is  taken  by  the  Spirit  and  offered  a 
nurture  for  the  soul.  But  there  must  be  a longing 
for,  a readiness  to  accept,  what  is  offered.  For  the 
spiritual  appeals  to  the  reason  of  man,  and  though 
offered,  is  not  forced  on  him.  The  Spirit  takes  of  the 
things  of  Christ  and  shows  them  unto  us.  And  the 
purification,  the  clearing  off  and  putting  away  corrupt 


Hermas,  Mand.  ii.  2. 


i.  22-ii.  3*]  CHRISTIAN  BROTHERHOOD  65 


dispositions,  about  which  the  Apostle  speaks  so 
earnestly,  applies  an  eye-salve  to  the  inward  vision 
which  helps  us  to  see  things  in  their  true  light,  and  so 
to  long  for  what  is  really  profitable  food  without  guile, 
which  does  not  disappoint  the  hope  of  those  that  seek 
it.  That  ye  may  grow  thereby  unto  salvation.  It  is 
called  the  word  of  salvation.  u To  you,”  says  St.  Paul 
to  the  men  of  Antioch  (Acts  xiii.  26),  is  the  word  of 
this  salvation  sent  forth  ; and  through  it  is  proclaimed 
the  remission  of  sins.  The  healthy  condition  of  the 
life  of  the  soul  is  evidenced  by  these  two  signs  : longing 
for  proper  food  and  growth  by  partaking  thereof.  For 
there  is  no  standing  still  in  spiritual  life,  any  more  than 
in  the  natural  life.  Where  there  is  no  growth,  decay 
has  already  set  in  ; if  there  be  no  waxing  of  the  powers, 
they  have  already  begun  to  wane.  To  the  natural 
human  growth  there  must  needs  come  this  waning; 
the  body  will  decay : but  the  spiritual  increase  can 
continue,  must  continue,  until  the  stature  of  the 
fulness  of  Christ  be  attained,  till  we  come  to  be  made 
like  unto  Him  when  we  see  Him  as  He  is.  Watch, 
then,  strive  and  pray  for  growth,  if  ye  have  tasted  that 
the  Lord  is  gracious.  The  true  food  once  found  and 
appreciated,  the  joy  of  this  support  will  be  such  that 
no  other  will  ever  be  desired.  Hence  St.  Peter  adopts, 
or  rather  adapts,  the  words  of  the  Psalmist  (xxxiv.  9) 
who  tells  of  the  blessedness  of  trusting  in  the  Lord. 
The  angel  of  the  Lord  encampeth  round  about  them 
that  fear  Him,  and  setteth  them  free.  This  is  the 
initial  stage  : the  deliverance  from  the  power  of  evil. 
Then  come  the  desire  and  longing  for  the  true 
strength.  “ O taste  and  see  that  the  Lord  is  gracious  ; 
blessed  is  the  man  that  findeth  refuge  in  Him.”  The 
joy  of  such  a refuge  can  come  even  to  those  who  are 

5 


66 


THE  EPISTLES  OF  ST.  PETER 


suffering  after  the  fashion  of  the  Asian  converts.  But 
the  Psalmist’s  words  are  full  of  teaching.  God’s  train- 
ing is  empirical.  Spiritual  experience  comes  before 
spiritual  knowledge.  Well  does  St.  Bernard  say  of 
this  lesson,  though  his  words  pass  the  power  of  transla- 
tion, “ Unless  you  have  tasted  you  will  not  see.  The 
food  is  the  hidden  manna ; it  is  the  new  name  which  no 
one  knows  but  he  who  receives  it.  It  is  not  external 
training,  but  the  unction  of  the  Spirit,  which  teaches  ; 
it  is  not  knowledge  ( scientia ) which  grasps  the  truth, 
but  the  conscience  ( conscientia ) which  attests  it.” 


VI 

THE  PRIESTHOOD  OF  BELIEVERS 


VI 


THE  PRIESTHOOD  OF  BELIEVERS 

“ Unto  whom  coming1,  a living  stone,  rejected  indeed  of  men,  but 
with  God  elect,  precious,  ye  also,  as  living  stones,  are  built  up  a 
spiritual  house,  to  be  a holy  priesthood,  to  offer  up  spiritual  sacrifices, 
acceptable  to  God  through  Jesus  Christ.  Because  it  is  contained  in 
Scripture,  Behold,  I lay  in  Zion  a chief  corner-stone,  elect,  precious  : 
and  he  that  believeth  on  Him  shall  not  be  put  to  shame.  For  you 
therefore  which  believe  is  the  preciousness:  but  for  such  as  dis- 
believe, the  stone  which  the  builders  rejected,  the  same  was  made 
the  head  of  the  corner,  and  a stone  of  stumbling  and  a rock  of 
offence  ; for  they  stumble  at  the  word,  being  disobedient : whereunto 
also  they  were  appointed.  But  ye  are  an  elect  race,  a royal  priest- 
hood, a holy  nation,  a people  for  God's  own  possession,  that  ye  may 
show  forth  the  excellencies  of  Him  who  called  you  out  of  darkness 
into  His  marvellous  light : which  in  time  past  were  no  people,  but 
now  are  the  people  of  God  : which  had  not  obtained  mercy,  but  now 
have  obtained  mercy.” — I Peter  ii.  4-10. 

LEAVING  the  exhortation  to  individual  duties,  the 
Apostle  turns  now  to  describe  the  Christian 
society  in  relation  to  its  Divine  Founder,  and  tells 
both  of  the  privileges  possessed  by  believers,  and  of 
the  services  which  they  ought  to  render.  He  employs 
for  illustration  a figure  very  common  in  Holy  Scripture, 
and  compares  the  faithful  to  stones  in  the  structure 
of  some  noble  edifice,  built  upon  a sure  foundation. 
Such  language  on  his  lips  must  have  had  a deep 
significance.  He  was  the  rock-man ; his  name  Peter 
was  bestowed  by  Christ  in  recognition  of  his  grand 

69 


1° 


THE  EPISTLES  OF  ST.  PETER 


confession  : and  Jesus  had  consecrated  the  simile  which 
the  Apostle  uses  by  His  own  words,  “Upon  this  rock 
I will  build  My  Church”  (Matt.  xvi.  18),  words  which 
were  daily  finding  a blessed  fulfilment  in  the  growth 
of  these  Asian  Churches. 

A rock  is  no  unusual  figure  in  the  Old  Testament 
to  represent  God’s  faithfulness,  and  its  use  is  specially 
frequent  in  Isaiah  and  the  Psalms.  “ In  the  Lord 
Jehovah  is  an  everlasting  rock  ” (Isa.  xxvi.  4),  says  the 
prophet ; again  he  calls  God  “ the  rock  of  Israel  ” 
(xxx.  29) ; while  the  prayers  of  the  Psalmist  are  full 
of  the  same  thought  concerning  the  Divine  might  and 
protection  : “Be  Thou  my  strong  rock  and  my  fortress  ” 
(Psalm  xxxi.  2) ; “ Lead  me  to  the  rock  that  is  higher 
than  I ” (lxi.  2) ; “ O God,  my  rock  and  my  Redeemer” 
(xix.  14). 

But  the  language  of  the  New  Testament  goes  farther 
than  that  of  the  Old.  Strength,  protection,  permanence — 
these  were  attributes  of  the  rock  of  which  Isaiah  spake 
and  David  sang.  The  life-possessing  and  life-imparting 
virtue  of  the  Spirit  of  Christ  is  a part  of  the  glad 
tidings  of  the  Gospel.  Through  Him  were  light  and 
immortality  brought  to  light.  The  rock  which  lives 
is  found  in  Jesus  Christ.  In  Him  is  life  without 
measure,  ready  to  be  imparted  to  all  who  seek  to  be 
built  up  in  Him. 

Unto  whom  coming , a living  stone , rejected  indeed  of 
menf  but  with  God  elect , precious . By  purification  of 
thought,  and  act,  and  word,  that  childlike  frame  has 
been  sought  after  which  fits  them  to  draw  near ; and 
they  come  with  full  assurance.  Jesus  they  know  as 
the  Crucified,  as  the  Lord  who  came  to  His  own,  and 
they  received  Him  not.  Generations  of  preparation 
had  not  made  Jewry  ready  for  her  King’s  coming, 


ii.  4-10.]  THE  PRIESTHOOD  OF  BELIEVERS 


71 


had  failed  to  impress  the  people  with  the  signs  of  His 
advent;  and  so  they  disowned  Him,  and  cried,  “We 
have  no  king  but  Caesar.”  But  the  converts  know 
Jesus  also  as  Him  who  was  raised  from  the  dead  and 
exalted  to  glory.  This  honour  He  hath  “with  God.” 
No  other  than  He  could  bring  salvation.  Therefore 
has  He  received  a name  that  is  above  every  name. 
And  “ with  God  ” here  signifies  that  heavenly  exaltation 
and  glory.  The  sense  is1  as  when  Jesus  testifies, 
“ I speak  what  I have  seen  with  My  Father  ” (John  viii. 
38) — that  is,  in  heaven — or  when  He  prays,  “Glorify 
me,  O Father,  with  Thine  own  self  ” (xvii.  5).  From 
this  excellent  glory  He  sends  down  His  Spirit,  and 
gives  to  His  people  a share  of  that  life  which  has 
been  made  manifest  in  Him.  Their  part  is  but  to  come, 
to  seek  ; and  every  one  that  seeketh  is  sure  to  find. 

Ye  also , as  living  stones}  are  built  up  a spiritual  house . 
Not  because  they  are  living  men  does  the  Apostle  speak 
of  them  as  living  stones.  They  may  be  full  of  the 
vigour  of  natural  life,  yet  have  no  part  in  Christ.  The 
life  which  joins  men  to  Him  comes  by  the  new  birth. 
And  the  union  of  believers  with  Christ  makes  itself 
patent  by  a daily  progress.  He  is  a living  stone ; they 
are  to  be  made  more  and  more  like  Him  by  a constant 
drawing  near,  a constant  drinking  in  from  His  fulness 
of  the  life  which  is  the  light  of  men.  In  this  light  new 
graces  grow  within  them  ; old  sins  are  cast  aside.  By 
this  preparation,  this  shaping  of  the  living  stones,  the 
Spirit  fits  Christians  for  their  place  in  the  spiritual 
building,  unites  them  with  one  another  and  with  Christ, 
fashions  out  of  them  a true  communion  of  saints — 

1 II apa  6eu)  ckKektov  speaks  of  Christ  in  His  glory,  in  that  place 
where  the  reward  of  the  faithful  is  kept  in  store.  Cf.  the  words  of 

Matt.  vi.  1. 


72 


THE  EPISTLES  OF  ST.  PETER 


saints,  who,  that  they  may  advance  in  saintliness,  have 
duties  to  perform  both  directly  to  God  and  for  His 
sake  to  the  world  around.  By  diligence  therein  the 
upbuilding  goes  daily  forward. 

First,  they  are  to  be  a holy  priesthood , to  offer  up 
spiritual  sacrifices , acceptable  to  God  through  Jesus  Christ . 
From  the  day  when  God  revealed  His  will  on  Sinai, 
such  has  been  the  ideal  set  before  His  chosen  servants. 
“ Ye  shall  be  unto  Me  a kingdom  of  priests  and  a 
holy  nation  ” (Exod.  xix.  6)  stands  in  the  preface 
of  the  Divinely  given  law.  And  God  changes  not. 
Hence  the  praise  of  the  Lamb’s  finished  work  when 
He  has  purchased  unto  God  men  of  every  tribe,  and 
tongue,  and  people,  and  nation  is  sung  before  the  throne 
in  the  self-same  strain  : “ Thou  madest  them  to  be 

unto  God  a kingdom  and  priests”  (Rev.  v.  io).  Under 
the  early  dispensation  God  was  leading  men  up  from 
material  sacrifices  to  pay  unto  Him  true  spiritual 
worship.  The  Psalmist  has  learnt  the  lesson  when 
he  pleads,  “ Offer  the  sacrifices  of  righteousness,  and 
put  }^our  trust  in  the  Lord  ” (Psalm  iv.  6)  ; and 
Hosea’s  sense  of  what  was  well-pleasing  to  God  is 
made  clear  in  his  exhortation,  “Take  with  you 
words  and  return  unto  the  Lord  ; say  unto  Him,  Take 
away  all  iniquity,  and  accept  that  which  is  good,  so 
will  we  render  as  bullocks  the  offering  of  our  lips” 
(xiv.  3).  The  Apostle  to  the  Romans  is  hardly  more 
explicit  than  this  when  he  urges,  “ Present  your  bodies 
a living  sacrifice”  (xii.  i),  or  to  the  Hebrews,  “Let 
us  offer  up  a sacrifice  of  praise  to  God  continually, 
that  is,  the  fruit  of  lips  which  make  confession  to  His 
name  ” (xiii.  1 5). 

But  the  Apostles  could  add  to  the  exhortations  of 
the  prophets  and  psalmists  a ground  of  blessed  assur- 


ii.  4-10.]  THE  PRIESTHOOD  OF  BELIEVERS 


73 


ance,  could  promise  how  these  living  sacrifices,  these 
offerings  of  praise,  had  gained  a certainty  of  acceptance 
through  Jesus  Christ  : “ Through  Him  we  have  bold- 
ness and  access  in  confidence  through  our  faith  in 
Him  ” (Eph.  iii.  12);  and  in  another  place,  “ Having 
Him  as  a great  Priest  over  the  house  of  God,” 
that  spiritual  house  into  which  believers  are  builded, 
“ let  us  draw  near  with  a true  heart,  in  fulness  of 
faith,  having  our  hearts  sprinkled  from  an  evil  con- 
science and  our  bodies  washed  with  pure  water  ” 
(Heb.  x.  22).  Thus  do  believers  become  priests  unto 
God,  in  every  place  lifting  up  holy  hands  in  prayer, 
prayer  which  is  made  acceptable  through  their  great 
High-priest. 

It  was  only  from  oral  teaching  that  these  Asian 
Christians  knew  of  those  lessons  which  we  now  can 
quote  as  the  earliest  messages  to  the  Church  of  Christ. 
The  Scripture  was  to  them  as  yet  the  Scripture  of 
the  Old  Testament,  and  to  this  St.  Peter  points  them 
for  the  confirmation  which  it  supplies.  And  his  quota- 
tion is  worthy  of  notice  both  for  its  manner  and  its 
matter  : Because  it  is  contained  in  Scripture , Behold , 
I lay  in  Zion  a chief  corner-stone,  elect , precious  : and  he 
that  believeth  on  him  shall  not  be  put  to  shame . The 
passage  is  from  Isaiah  (xxviii.  16);  but  a comparison 
with  that  verse  shows  us  that  the  Apostle  has  not 
quoted  all  the  words  of  the  prophet,  and  that  what  he 
has  given  corresponds  much  more  closely  with  the 
Greek  of  the  Septuagint  than  with  the  Hebrew.  The 
latter  concludes,  “ He  that  believeth  shall  not  make 
haste,”  and  contains  some  words  not  represented  in 
the  version  of  the  Seventy.  The  variations  which 
St.  Peter  accepts  are  such  as  to  assure  us  that  for  him 
(and  the  same  is  true  for  the  rest  of  the  Apostles)  the 


74 


THE  EPISTLES  OF  St.  PETER 


purport,  the  spiritual  lessons,  of  the  word  were  all 
which  he  counted  essential.  Neither  Christ  Himself 
nor  His  Apostles  adhere  in  quotation  to  precise  verbal 
exactness.1  They  felt  that  there  lay  behind  the  older 
record  so  many  deep  meanings  for  which  the  fathers 
of  old  were  not  prepared,  but  which  Gospel  light  made 
clear.  To  somewhat  of  this  fuller  sense  the  translators 
of  the  Septuagint  seem  to  have  been  guided.2  They 
lived  nearer  to  the  rising  of  the  day-star.  Through 
their  labours  God  was  in  part  preparing  the  world  for 
the  message  of  Christ.  The  words  which  Isaiah  was 
guided  to  use  express  the  confidence  of  a believer  who 
was  looking  onward  to  God’s  promise  as  in  the  future  : 
“ He  shall  not  make  haste.”  He  knows  that  the 
purpose  of  God  will  be  brought  to  pass  ; that,  as  the 
prophet  elsewhere  says,  “the  Lord  will  hasten  it  in 
its  time”  (lx.  22).  Man  is  not  to  step  in,  Jacob-like, 
to  anticipate  the  Divine  working. 

But  “ shall  not  be  ashamed  ” was  a form  of  the 
promise  more  suited  to  the  days  of  St.  Peter  and  these 
infant  Churches.  For  the  name  of  Christ  was  in  many 
ways  made  a reproach  ; and  only  men  of  faith,  like 
Moses  and  the  heroes  celebrated  with  him  in  Heb.  xi., 
could  count  that  reproach  greater  riches  than  the  trea- 
sures of  Egypt.  Other  and  weaker  hearts  needed 
encouragement,  needed  to  be  pointed  to  the  privileges 
and  glories  which  are  the  inheritance  of  the  followers 
of  Jesus.  And  in  this  spirit  he  applies  the  prophetic 

1 For  illustration  of  what  is  here  said,  Matt.  xxi.  16  may  be  com- 
pared with  Psalm  viii.  2,  Acts  xv.  15-17  with  Amos  ix.  11,  12,  and 
Eph.  iv.  8 with  Psalm  lxviii.  18;  and  the  list  might  be  largely 
increased. 

2 Hence  the  New  Testament  writers  quote  from  the  LXX.in  a very 
large  proportion.  The  writer  of  the  Epistle  to  the  Hebrews  quotes 
nothing  else. 


ii.  4-10.]  THE  PRIESTHOOD  OF  BELIEVERS 


7S 


words,  For  you  therefore  ivkich  believe  is  the  preciousness. 
Faith  makes  real  all  the  offers  of  the  Gospel.  It  opens 
heaven,  as  to  the  vision  of  St.  Stephen,  so  that  while 
they  are  still  here  believers  behold  the  glory  of  God 
to  which  Christ  has  been  exalted,  are  assured  of  the 
victory  which  has  been  won  for  them,  and  that  in  His 
strength  they  may  conquer  also.  Thus  they  receive 
continually  the  earnest  of  those  precious  and  exceeding 
great  promises  (2  Peter  i.  4)  whereby  they  become 
partakers  of  the  Divine  nature. 

But  all  men  have  not  faith.  The  Bible  tells  us  this 
on  every  page.  God  knows  what  is  in  man,  and  in 
His  revelation  He  has  set  forth  not  only  invitations  and 
blessings,  but  warnings  and  penalties.  Life  and  good, 
death  and  evil — these  have  been  continually  proclaimed 
as  linked  together  by  God’s  law,  but  ever  with  the 
exhortation,  “ Choose  life.”  Of  such  warning  messages 
St.  Peter  gives  examples  from  prophecy  and  psalm  : 
But  for  such  as  disbelieve}  the  stone  which  the  builders 
rejected , the  same  was  made  the  head  of  the  corner  (Psalm 
cxviii.  22),  and  a stone  of  stumbling  and  a rock  of 
offence  (Isa.  viii.  14)/  for  they  stumble  at  the  word)  being 
disobedient.  Here  the  Apostle  touches  the  root  of  the 
evil.  The  test  of  faith  is  obedience.  It  was  so  in 
Eden ; it  must  be  ever  so.  But  now,  as  then,  the 
tempter  comes  with  his  insidious  questionings,  “ Hath 
God  said  ? ” and  sowing  doubts,  he  goes  his  way, 
leaving  them  to  work ; and  work  they  do.  Now  it  is 
the  truth,  now  the  wisdom,  of  the  command,  that  men 
stumble  at.  But  in  each  case  they  disobey.  Those 
leave  it  unobserved  ; these  despise  and  set  it  at  nought. 
And  the  penalty  is  sure.  For  mark  the  twofold  aspect 
of  God’s  dealing  which  is  set  forth  in  the  passages 
chosen  by  St.  Peter  to  enforce  his  lesson.  Spite  of 


THE  EPISTLES  OF  ST.  PETER 


76 


man’s  disobedience,  God’s  purpose  is  not  thwarted. 
The  stone  which  He  laid  in  Zion  has  been  made  the 
head  of  the  corner.  Though  rejected  by  some  builders, 
it  has  lost  none  of  its  preciousness,  none  of  its  strength. 
Those  who  draw  near  unto  it  find  life  thereby  ; are 
made  fit  for  their  places  in  the  Divine  building,  in  the 
kingdom  of  the  Lord’s  house  which  He  will  most  surely 
establish  as  the  latter  days  draw  on.  But  they  who 
disobey  are  overthrown.  The  despised  stone,  which  is 
the  sure  word  of  God,  rises  up  in  men’s  self-chosen 
path,  and  makes  them  fall,  and  at  the  last,  if  they 
persist  in  despising  it,  will  appear  for  their  condem- 
nation. 

Whereunto  also  they  were  appointed . The  Apostle  has 
in  mind  the  words  of  Isaiah,  how  the  prophet,  in  that 
place  from  which  he  has  just  quoted,  declares  that  many 
shall  stumble  and  fall,  and  be  broken,  and  be  snared, 
and  be  taken.  This  is  the  lot  of  the  disobedient. 
These  penalties  dog  that  sin.  It  is  the  unvarying  law 
of  God.  The  Bible  teaches  this  from  first  to  last,  by 
precepts  as  well  as  by  examples.  The  disobedient  must 
stumble.  But  the  Bible  does  not  teach  that  any  were 
appointed  unto  disobedience.  Such  fatalist  lessons  are 
alien  to  God’s  infinite  love.  The  two  ways  are  set 
before  all  men.  God  tries  us  thus  because  He  has 
gifted  us  above  the  rest  of  creation,  that  we  may  render 
Him  a willing  service.  But  neither  prophet  nor  Apostle 
teaches  that  to  stumble  is  to  be  finally  cast  away. 
Both  picture  God’s  mercy  in  as  large  terms  as  those  in 
which  St.  Paul  speaks  of  the  Jews  : “ Did  God  cast  off 
His  people  ? God  forbid.  . . . They,  if  they  continue 
not  in  their  unbelief,  shall  be  grafted  in,  for  God  is  able 
to  graft  them  in  again  ” (Rom.  xi.). 

A hardening  in  part  hath  befallen  Israel,  and  to  the 


ii.  4-10.]  THE  PRIESTHOOD  OF  BELIEVERS 


77 


Church  of  Christ  there  is  offered  the  blessedness  which 
aforetime  was  to  be  the  portion  of  the  chosen  people. 
But  the  offer  is  made  on  like  terms  of  obedient  service, 
and  involves  large  duties.  St.  Peter  marks  the  likeness 
of  the  two  offers  by  choosing  the  words  of  the  Old 
Testament  to  describe  the  Christian  calling,  with  its 
privileges  and  its  duties.  Believers  in  Christ  are  a 
peculiar  treasure  unto  God  from  among  all  people,  a 
kingdom  of  priests,  and  a holy  nation,  even  as  was  said 
to  Israel  (Exod.  xix.  5,  6)  when  they  came  out  of  Egypt 
and  received  the  Law  from  Sinai.  But  among  the  dis- 
persion, for  whom  he  writes,  there  were  those  who  had 
been  heathens,  as  well  as  the  converts  from  Judaism. 
That  he  may  show  them  also  to  be  embraced  in  the 
new  covenant,  and  their  calling  contemplated  under  the 
old,  the  Apostle  points  to  another  of  God’s  promises, 
where  Hosea  (i.  10;  ii.  23)  tells  of  the  grace  that  was 
ready  to  be  shed  forth  on  them  which  in  time  past 
were  no  people,  but  now  are  the  people  of  God,  which 
had  not  obtained  mercy,  but  now  have  obtained  mercy. 
Thus  all,  Jew  and  Gentile,  are  to  be  made  one  holy 
fellowship,  one  people  for  God’s  own  possession. 

And  this  kingdom  of  God’s  priests  has  its  duty  to 
the  world  as  well  as  unto  God.  Israel  in  time  past 
was  chosen  to  be  God’s  witness  to  the  rest  of  mankind, 
so  that  when  men  saw  that  no  nation  had  God  so  nigh 
unto  them  as  Jehovah  was  whenever  Israel  called 
upon  Him,  that  no  nation  had  statutes  and  judgements 
so  righteous  as  all  the  Law  which  had  been  given  from 
Sinai,  they  might  be  constrained  to  say,  il  Surely  this 
great  nation  is  a wise  and  understanding  people,”  and 
might  themselves  be  won  to  the  service  of  a God  so 
present  and  so  holy.  And  now  each  member  of  the 
Christian  body,  while  offering  himself  a living  sacrifice 


78 


THE  EPISTLES  OF  ST.  PETER 


to  God,  while  delighting  to  do  His  will,  while  treasuring 
His  law,  is  to  exercise  himself  in  wider  duties,  that 
God’s  glory  may  be  displayed  unto  all  men.  One  of 
the  psalmists,  whose  words  have  been  in  part  referred 
to  Christ  Himself,  testifies  how  this  priesthood  for  man- 
kind should  be  fulfilled  : “ I have  published  righteous- 
ness in  the  great  congregation  ; lo,  I will  not  refrain 
my  lips,  O Lord,  Thou  knowest.  I have  not  hid  Thy 
righteousness  within  my  heart ; I have  declared  Thy 
faithfulness  and  Thy  salvation ; I have  not  concealed 
Thy  loving-kindness  and  Thy  truth  from  the  great  con- 
gregation ” (Psalm  xl.  9,  io).  These  were  the  excel- 
lencies which  the  Psalmist  had  found  in  God’s  service, 
and  his  heart  ran  over  with  desire  to  impart  the  know- 
ledge unto  others.  With  juster  reason  shall  Christ’s 
servants  be  prompted  to  a like  evangel.  They  cannot 
hold  their  peace,  specially  while  they  consider  how 
great  blessings  those  lose  who  as  yet  own  no  allegiance 
to  their  Master. 

That  ye  may  show  forth  the  excellencies  of  Him  who 
called  you  out  of  darkness  into  His  marvellous  light . 
This  theme  fills  the  rest  of  the  letter.  The  Apostle 
teaches  that  in  every  condition  this  duty  has  its  place 
and  its  opportunities.  Subjects  may  fulfil  it,  as  they 
yield  obedience  to  their  rulers,  servants  in  the  midst 
of  service  to  their  masters,  wives  and  husbands  in 
their  family  life,  each  individual  in  the  society  where 
his  lot  is  cast,  and  specially  those  who  preside  over  the 
Christian  congregations.  Wherever  the  goodness  of 
God’s  mefcy  has  been  tasted,  there  should  be  hearts 
full  of  thanksgiving,  voices  tuned  to  the  praise  of  Him 
who  has  done  great  things  for  them.  Lives  led  with 
this  aim  will  make  men  to  be  truly  what  God  designs  : 
a holy  nation ; a kingdom  of  priests.  And  ever  as 


ii.  4-10.]  THE  PRIESTHOOD  OF  BELIEVERS 


79 


men  walk  thus  \yll  the  kingdom  for  which  we  daily 
pray  be  brought  nearer. 

The  opportunities  for  winning  men  to  Christ  differ 
in  modern  times  from  those  which  were  open  to  the 
earliest  Christian  converts ; but  there  is  still  no  lack 
of  adversaries,  no  lack  of  those  by  whom  the  hope  of 
the  believer  is  deemed  unreasonable : and  now,  as 
then,  the  good  works  which  the  opponents  behold  in 
Christian  lives  will  have  their  efficacy.  These  cannot 
for  ever  be  spoken  against.  A good  manner  of  life  in 
Christ  shall,  through  His  grace,  finally  put  the  gain- 
sayers  to  shame.  They  shall  learn,  and  gain  blessing 
with  the  lesson,  that  the  stone  which  they  have  so 
long  been  rejecting  has  been  set  up  by  God  to  be  the 
foundation  of  His  Church,  the  head  stone  of  the  corner, 
and  the  gates  of  hell  shall  not  prevail  against  it. 


VI1 

CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD 


81 


6 


VII 


CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD 

“ Beloved,  I beseech  you,  as  sojourners  and  pilgrims,  to  abstain 
from  fleshly  lusts,  which  war  against  the  soul ; having  your  behaviour 
seemly  among  the  Gentiles ; that,  wherein  they  speak  against  you  as 
evil-doers,  they  may  by  your  good  works,  which  they  behold,  glorify 
God  in  the  day  of  visitation.  Be  subject  to  every  ordinance  of  man 
for  the  Lord’s  sake:  whether  it  be  to  the  king,  as  supreme;  or  unto 
governors,  as  sent  by  him  for  vengeance  on  evil-doers  and  for  praise 
to  them  that  do  well.  For  so  is  the  will  of  God,  that  by  well-doing 
ye  should  put  to  silence  the  ignorance  of  foolish  men  : as  free,  and 
not  using  your  freedom  for  a cloak  of  wickedness,  but  as  bondservants 
of  God.  Honour  all  men.  Love  the  brotherhood.  Fear  God. 
Honour  the  king.” — i Peter  ii.  11-17. 

HE  Apostle  opens  his  exhortations  with  a word 


eminently  Christian  : Beloved.  It  is  a word 
whose  history  makes  us  alive  to  and  thankful  for  the 
Septuagint  Version.  Without  that  translation  there 
would  have  been  no  channel  through  which  the  religious 
ideas  of  Judaism  could  have  been  conveyed  to  the 
minds  of  the  Western  peoples.  There  are  several 
Greek  words  which  signify  “ to  love,”  but  bound  up 
with  every  one  of  them  is  some  sense  which  renders 
it  ill-fitted  to  describe  true  Christian  love  and  still  less 
suited  for  expressing  the  love  of  God  to  man.  The 
word  in  the  text  has  been  fashioned  to  tell  of  that  love 
which  St.  Paul  describes  in  his  “ more  excellent  way  ” 
(i  Cor.  xiii.).  In  classic  speech  it  implies  more  of  the 


84 


THE  EPISTLES  OF  ST.  PETER 


outward  exhibition  of  welcome,  than  of  deep  affection. 
But  the  translators  of  the  Septuagint  have  taken  it 
specially  for  themselves,  and  use  it  first  to  express  the 
love  of  Abraham  for  Isaac  (Gen.  xxii.  2)  ; and,  thus 
consecrating  and  elevating  it,  they  have  brought  it 
at  length  to  great  dignity,  for  they  employ  it  to  signify 
the  love  of  the  Lord  for  His  people  and  the  highest 
love  of  man  to  God  : u The  Lord  preserveth  all  them 
that  love  Him  ” (Psalm  cxlv.  20)  ; “ The  Lord  loveth 
the  righteous  ” (cxlvi.  8).  So  in  the  New  Testament 
it  can  be  used  of  the  “ well-beloved  ” Son  Himself. 
With  such  an  expression  of  their  union  to  each  other 
in  the  Lord  does  St.  Peter  preface  his  admonitions. 
They  are  counsels  of  love. 

I beseech  you , as  sojourners  and  pilgrims . The  Chris- 
tian looks  for  a life  eternal.  In  comparison  thereof  the 
best  things  of  this  time  are  of  little  account,  while  the 
evil  of  the  world  renders  it  no  safe  resting-place.  It 
is  but  as  a lodging  for  a brief  night,  and  at  dawn  the 
traveller  sets  forward  for  his  true  home.  Hence  the 
argument  of  the  apostolic  entreaty.  You  have  no  long 
time  to  stay,  and  none  to  waste  ; your  motto  is  ever, 
u Onward  ! ” I beseech  you  to  abstain  from  fleshly  lusts , 
which  war  against  the  soul . Of  the  perils  of  life’s 

journey  the  Psalmist  gives  us  a telling  sketch  in  the 
first  verse  of  Psalm  i.  ; and  if  we  may  accept  the 
v/ords  as  the  outcome  of  David’s  experience,  they 
teach  us  the  subtlety  of  these  lusts  of  the  flesh,  as  they 
war  against  the  soul.  They  had  led  David  to  adultery 
and  murder.  The  first  stage  of  the  course  through 
which  they  carry  you  is  described  as  walking  by  the 
counsel  of  the  ungodly.  It  is  not  being  of  their 
number,  but  only  being  ready  to  accept  their  advice  ; 
and  though  the  course  has  begun,  it  is  still  possible 


ii.  u-17.]  CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD  85 


for  him  who  walks  to  turn  round  and  to  turn  back.. 
The  next  step  shows  captivation.  The  man  stands  in 
the  wa}'  of  sinners,  not  afraid  of  his  company  now, 
though  they  have  a taint  of  positive  guilt  instead  of  the 
negative  character  of  ungodliness.  But  the  war  against 
the  soul  goes  on ; and  the  captive  at  the  next  stage 
sinks  down  willingly,  is  pleased  with  his  chains,  sits 
in  the  seat  of  the  scorners,  as  ready  now  as  they 
to  make  a mock  at  sin.  With  good  reason  does  St. 
Peter  use  most  solemn  words  of  entreaty.  The  peril 
at  all  times  is  great.  The  flesh  warreth  against  the 
spirit.  We  cannot  do  the  things  that  we  would.  But 
for  these  men  the  danger  was  extreme.  Some  of  them 
had  lived  in  surroundings  where  such  sins  were  counted 
a part  of  religious  duty  ; had  the  support  of  long 
prescription  ; were  sanctioned  and  indulged  in  by 
those  of  the  convert’s  own  blood. 

Yet  the  Apostle  does  not  counsel  the  new-made 
Christians  to  run  away  from  this  battle.  They  owe 
a duty  to  those  who  are  out  of  the  way,  and  must  not 
shrink  from  it,  be  it  ever  so  painful : having  your 
behaviour  seemly  among  the  Gentiles . Their  lives  are 
to  be  led  in  the  sight  of  their  fellow-men,  to  be  so 
led  as  to  have  the  approval  of  a clear  conscience,  and 
to  be  void  of  offence  in  the  eyes  of  others.  This 
outward  seemliness  is  what  Christian  love  exhibits  as 
a testimony  to  Christ’s  grace  and  an  attraction  unto 
the  world,  making  known  unto  all  men  the  unsearchable 
riches  of  Christ  : that1  wherein  they  speak  against  you 
as  evil-doers , they  may  by  your  good  works y which  they 
behold , glorify  God  in  the  day  of  visitation . The  seemly 
conduct  of  believers  must  be  continuous,  or  it  will 
fail  of  its  effect.  It  is  not  one  display  of  Christian 
conduct,  nor  occasional  spasmodic  manifestations 


86 


THE  EPISTLES  OF  ST.  PETER 


thereof,  which  will  win  men  to  love  the  way  of  Christ. 
And  this  is  the  result  without  which  Christ’s  people 
are  not  to  rest  satisfied.  The  evil  reports  of  the 
adversaries,  are  ill-grounded,  but  they  do  not  think  so ; 
and  the  only  means  of  removing  their  perverse  view 
is  by  a continuous  revelation  of  the  excellence  of  Christ’s 
service.  They  may  rail,  but  we  must  bless  ; they  may 
persecute  : we  must  not  retaliate,  but  returning  good 
always  for  their  evil,  make  them  see  at  length  that 
this  way  which  they  are  attacking  has  a character  and 
a power  to  which  they  have  been  strangers.  This 
enlightenment  is  implied  in  the  word  “ behold  ” : 
They  behold  your  good  works.  It  denotes  initiation  into 
a mystery.  And  to  unbelievers  Christ’s  religion  must 
be  a mystery.  The  clearing  of  the  vision  leads  them 
up  to  faith.  The  word  in  every  place  where  it  occurs 
in  the  New  Testament  is  St.  Peter’s  own,  and  he 
employs  it  once  (2  Peter  i.  16)  to  describe  the  vision, 
the  insight,  into  the  glory  of  Christ,  which  he  and  his 
fellows  gained  at  the  Transfiguration.  Such  a sight 
removes  all  questionings,  and  constrains  the  enlightened 
soul  to  join  in  the  exclamation,  u Lord,  it  is  good  for  us 
to  be  here.”  The  victory  for  Christ  is  to  be  won  on 
the  very  ground  where  the  opposition  was  made.  In 
the  very  matter  over  which  the  enemy  reviled,  there 
shall  they  praise  God  for  that  which  they  erewhile 
maligned.  This  it  is  which  constitutes  their  day  of 
visitation.  Some  have  thought  the  visitation  intended 
was  to  be  one  of  punishment  for  obstinate  withstanding 
of  the  truth,  but  it  surely  harmonises  better  with  the 
glory  of  God  that  the  dispensation  should  be  one  of 
instruction  and  light.  We  seem  to  have  a notable 
example  of  what  is  meant  in  the  history  of  St.  Paul. 
He  in  all  earnestness  persecuted  the  Way  unto  the 


ii.  n-17.]  CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD  87 


death.  The  day  of  visitation  came  to  him,  a day  which, 
while  darkening  the  bodily  vision,  gave  a clearness  to 
the  soul.  The  persecutor  became  the  Apostle  to  the 
Gentiles,  and  the  world  bore  him  witness  that  now  he 
preached  the  faith  of  which  he  had  once  made  havoc 
(Gal.  i.  23).  This  was  God’s  own  conquest,  but  in  the 
same  manner  will  believers  be  helped  to  win  their 
victory.  They  are  to  aim  at  nothing  less,  never  to  rest 
content  till  the  accusers  of  their  good  deeds  are  brought 
to  glory  in  the  performance  of  the  same.  So  was 
Justin  Martyr  won  to  the  side  of  Christianity  : u When 

I heard  the  Christians  accused  and  saw  them  fearless 
of  death  and  of  everything  else  that  is  counted  fearful, 
I was  sure  they  could  not  be  living  in  wickedness  and 
in  the  love  of  pleasures  ” (2  Apol.  xii.).  Well-doing 
shall  not  fail  of  its  reward.  Men  will  testify,  as  of 
Isaac  of  old,  “ We  saw  plainly  that  the  Lord  was  with 
thee,  and  we  said,  Let  there  now  be  an  oath  betwixt 
us  ” (Gen.  xxvi.  28). 

The  Apostle  now  turns  to  one  illustration  of  Christian 
behaviour  wherein  the  converts  might  be  tempted  to 
think  themselves  absolved  from  some  portion  of  their 
duty.  They  were  living  under  heathen  rulers.  Did 
their  freedom  in  Christ  release  them  from  obligations  to 
the  civil  powers  ? The  question  was  sure  to  arise. 
St.  Peter  supplies  both  a rule  and  a reason  : Be  subject 
to  every  ordinance  of  man  for  the  Lord's  sake . Chris- 
tians, just  as  other  men,  hold  their  place  in  the 
commonweal.  All  that  the  state  requires  citizens  to  do 
in  aid  of  good  government,  order,  the  support  of 
institutions  and  the  like,  will  fall  upon  them,  as  upon 
others.  Whether  the  demands  made  upon  them  in  this 
wise  be  always  for  ends  of  which  they  would  approve, 
they  are  not  to  discuss  so  long  as  their  rulers  provide 


88 


THE  EPISTLES  OF  ST.  PETER 


duly  for  the  social  order  and  welfare.  This'  is  the 
apostolic  rule.  The  reason  is,  Men  are  to  submit 
thus  for  the  Lord’s  sake.  The  powers  that  be  are 
ordained  of  God,  and  He  would  have  obedience  yielded 
to  them.  The  Bible  knows  nothing  about  forms  of 
government ; these  are  to  be  ordered  as  men  at  various 
times  and  under  various  conditions  deem  most  helpful. 
But  the  Bible  doctrine  is  that  God  uses  all  powers  of 
the  world  for  His  own  purposes  and  to  work  out  His 
will.  Of  Pharaoh,  who  had  deliberately  despised  God’s 
messages  through  Moses,  the  Divine  voice  declared  that 
he  would  long  ago  have  been  cut  off  from  the  earth, 
but  was  made  to  stand  that  he  might  show  God’s 
power,  and  that  His  name  might  be  declared  through- 
out all  the  earth  (Exod.  ix.  15,  16);  and  of  the 
Assyrian  at  a later  day  (Isa.  x.  10,  12)  God  tells  how 
he  was  used  as  the  rod  of  the  Divine  anger,  but  that 
the  fruit  of  his  stout  heart  and  the  glory  of  his  high 
looks  would  surely  be  punished.  God  employs  for  His 
ends  instruments  with  which  He  is  not  always  well- 
pleased.  These  can  inflict  His  penalties,  yea  even  may 
be  made  to  advance  His  glory.  Pilate  was  assured 
by  Christ  Himself  that  the  power  which  he  was  about 
to  exercise  was  only  by  Divine  permission  : u Thou 

wouldest  have  no  power  against  Me  except  it  were 
given  thee  from  above  ” (John  xix.  n)  ; and  St.  Paul 
enforces  obedience  to  authorities  equally  with  St.  Peter  : 
“He  that  resisteth  the  power  withstandeth  the  ordi- 
nance of  God  ” (Rom.  xiii.  2).  Be  subject,  therefore, 
whether  it  be  to  the  king , as  supreme  ; or  unto  governors , 
as  sent  by  him  for  vengeance  on  evil-doers  and  for 
praise  to  them  that  do  well.  The  order  under  which 
these  converts  were  living  was  superintended  by  some 
officer  appointed  by  the  Roman  emperor,  and  to  this 


ii.  11-17.]  CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD  89 


the  form  of  the  Apostle’s  words  applies.  The  king  is 
the  Caesar  ; the  governor  is  the  procurator  or  subordinate 
official  by  whom  the  imperial  power  was  represented  in 
the  provinces.  When  St.  Peter  wrote,  Nero  ruled  in 
Rome,  and  was  represented  abroad  by  ministers  often 
of  a like  character. 

How  extreme  must  after  this  be  the  case  of  those 
who  would  claim  freedom  to  resist  the  rulers  under 
whom  they  live.  God  has  allowed  them  to  stand,  He 
is  using  them  for  His  own  purposes,  they  may  be  the 
ministers  of  His  vengeance,  and  to  Him  alone  does 
vengeance  belong.  He  intends  them  also  to  recognise 
the  merit  of  the  doers  of  good.  It  may  be  that  they  do 
not  fulfil  God’s  intent  in  either  wise,  yet  while  He 
suffers  them  to  keep  their  power  the  Christian’s  duty 
is  obedience  to  every  civil  enactment,  for  anarchy 
would  be  a curse  both  to  him  and  to  others,  bringing 
in  its  train  more  hurt  than  help.  When  Christians 
shall  be  found  among  those  who  abide  by  the  law  of  the 
lands  wherein  they  dwell,  even  should  their  faith  not 
be  accepted  by  their  rulers,  their  good  citizenship  will 
hardly  fail  to  disarm  hatred  and  abate  persecution. 
And  so  they  are  to  range  themselves  ever  on  the  side 
of  order.  For  so  is  the  will  of  God , that  by  well-doing  ye 
should  put  to  silence  the  ignorance  of  foolish  men.  For 
this  end  believers  are  to  abide  in  the  world,  that 
through  them  the  world  may  be  renewed.  The  op- 
ponents of  their  faith  suffer,  says  the  Apostle,  from  lack 
of  knowledge.  As  he  says  in  another  place,  “ they  rail 
in  matters  whereof  they  are  ignorant”  (2  Peter  ii.  12). 
Had  men  known,  they  would  not  have  crucified  the 
Lord  of  glory ; and  did  they  know,  they  would  not 
persecute  His  followers.  But  knowledge  will  not  come 
without  a preacher.  Such  preachers  of  the  excellence 


90 


THE  EPISTLES  OF  ST.  PETER 


of  their  faith  shall  the  law-abiding  Christians  in  each 
community  be  made.  They  shall  publish  the  lessons 
of  their  own  experience ; they  shall  win  favour  by  their 
example.  The  world  will  recognise  that  these  men 
have  a secret  which  others  do  not  possess,  will  find 
that  they  yield  obedience  to  earthly  rulers  because  they 
are  above  all  things  servants  of  God.  It  was  through 
convicting  them  of  their  ignorance  that  Jesus  put  the 
Sadducees  to  silence.  “ Ye  do  err,”  was  His  argument, 
“ not  knowing  the  Scriptures  nor  the  power  of  God  ” 
(Matt.  xxii.  34).  And  when  men  are  made  sensible 
of  such  ignorance,  they  are  silenced  for  very  shame 
(1  Cor.  xv.  34).  This  word  “silenced”  is  very  expres- 
sive both  in  the  Gospel  and  here.  It  implies  that  a 
bridle  or  muzzle  is  put  upon  the  mouth  of  ignorance, 
so  that  it  may  either  be  guided  into  a better  way,  or,  if 
not  so,  be  checked  from  doing  harm.  For  some  there 
are  who  not  only  will  be  ignorant,  but  foolish  also, 
whom  no  teaching  will  profit.  But  even  these  will  in 
the  end  be  silenced.  So,  as  says  the  brother  Apostle, 
“ be  not  overcome  of  evil,  but  overcome  evil  with 
good  ” (Rom.  xii.  21). 

The  first  part  of  the  Apostle’s  exhortation  in  our 
verse  had  in  view,  it  may  be,  more  especially  the 
Gentile  converts.  Their  past  life  had  been  one  of  evil- 
doing  in  the  sight  of  God ; those  whom  they  had  left, 
and  who  were  most  likely  to  be  their  adversaries,  were 
still  walking  in  the  same  ways,  and  were  to  be  won 
over  and  conquered  for  Christ.  He  now  turns  more 
directly  to  those  who  had  been  Jews.  These  were  no 
longer  bound  to  the  observance  of  the  ceremonial  law, 
and  we  know  from  the  New  Testament  as  well  as  from 
Church  history  that  with  this  release  there  were  ex- 
hibited in  the  lives  of  many  such  excesses  as  made 


ii.  n-17.]  CHRISTIANS  AS  PILGRIMS  IN  THE  WORLD  91 


them  a disgrace  to  the  Christian  name.  We  find  much 
about  these  in  the  Second  Epistle.  St.  Peter  would  not 
keep  the  Jewish  converts  under  the  burden  of  the  Law, 
but  he  warns  them  against  their  besetting  danger  : as 
free , and  not  using  your  freedom  for  a cloak  of  wicked- 
ness}  but  as  bondservants  of  God . There  were  bad 
Jews,  even  as  there  have  been  bad  Christians.  These 
would  welcome  a rule  which  set  them  at  liberty  from 
the  Mosaic  observances,  to  which  their  adherence 
aforetime  had  been  in  outward  seeming  rather  than  in 
earnest  zeal.  To  these  St.  Peter  preaches  that  to  lay 
aside  Judaism  is  not  to  embrace  Christianity.  The 
Leader  of  the  new  faith  had  ever  taught  a different 
lesson.  He  came  not  to  destroy  the  Law,  but  to  fulfil 
it,  and  to  set  forth  God’s  will  in  a nobler  aspect. 
Those  who  would  follow  Him  must  take  up  the  cross. 
His  service  is  a yoke  which  restrains  from  all  evil. 
Those  who  come  to  Christ  come  as  bondservants  of 
God,  free  only  because  they  are  bound  to  the  observ- 
ance of  the  noblest  law.  They  must  lay  aside  the  flesh, 
with  its  affections  and  lusts,  and  not  vindicate  their 
freedom  by  using  it  as  an  occasion  to  riot  and  self- 
indulgence. 

And  the  Apostle  binds  together  all  his  teaching  in 
four  closing  precepts  : Honour  all  men ; Love  the 
brotherhood ; Fear  God ; Honour  the  king.  All  men, 
without  distinction,  are  to  be  honoured,  because  in  all 
there  remains  the  image  of  God.  It  may  be  defaced, 
blurred  exceedingly.  The  more  needful  is  it  to  deal 
considerately  with  such,  that  we  may  help  to  restore 
what  has  been  marred.  Those  who  are  our  brethren 
in  Christ,  the  brotherhood,  we  shall  own  with  affection, 
seeking  to  be  of  one  heart  and  one  soul  with  them, 
because  they  belong  to  Christ.  For  them  we  shall 


92 


THE  EPISTLES  OF  ST.  PETER 


have,  if  we  be  true  to  our  faith,  that  mighty  love  which 
passeth  in  excellence  both  faith  and  hope.  But  the 
exhortation  of  St.  Peter  speaks  in  this  wise : Ye  who 
hold  your  brethren  in  Christ  unspeakably  dear,  do  not 
allow  that  love  to  suffice,  to  swallow  up  all  regard  for 
other  men.  They  also  need  your  thoughts,  your  help. 
The  heathen,  the  unbelievers — these  have  the  strongest 
possible  claim,  even  their  great  need.  And  so  with 
the  other  pair  of  precepts.  Ye  who  fear  God,  which  is 
your  foremost  duty,  do  not  let  that  fear  lessen  your 
willingness  to  do  honour  to  your  earthly  rulers.  The 
feelings  toward  God  and  the  king  differ  in  character 
and  in  degree,  but  both  have  their  place  in  proper 
share  in  the  heart  of  the  true  servant  of  Christ.  J iL. 


VIII 

CHRISTIAN  SERVICE 


93 


Vill 


CHRISTIAN  SERVICE 


" Servants,  be  in  subjection  to  your  masters,  with  all  fear  ; not  only 
to  the  good  and  gentle,  but  also  to  the  froward.  For  this  is  accept- 
able, if  for  conscience  toward  God  a man  endureth  griefs,  suffering 
wrongfully.  For  what  glory  is  it,  if,  when  ye  sin,  and  are  buffeted 
for  it,  ye  shall  take  it  patiently  ? but  if,  when  ye  do  well  and  suffer 
for  it,  ye  shall  take  it  patiently,  this  is  acceptable  with  God.  For 
hereunto  were  ye  called : because  Christ  also  suffered  for  you, 
leaving  you  an  example,  that  ye  should  follow  His  steps : who  did 
no  sin,  neither  was  guile  found  in  His  mouth  : who,  when  He  was 
reviled,  reviled  not  again ; when  He  suffered,  threatened  not ; but 
committed  Himself  to  Him  thatjudgeth  righteously;  who  His  own 
self  bare  pur  sins  in  His  body  upon  the  tree,  that  we,  having  died 
unto  sins,  might  live  unto  righteousness  ; by  whose  stripes  ye  were 
healed.  For  ye  were  going  astray  like  sheep,  but  are  now  returned 
unto  the  Shepherd  and  Bishop  of  your  souls.  ”• — I Peter  ii.  18-25. 


HE  Gospel  history  shows  very  clearly  that  during 


our  Lord’s  lifetime  His  followers  were  drawn  largely 
from  the  ranks  of  the  poor.  It  was  fitting  that  He  who 
had  been  proclaimed  in  prophecy  as  “ the  Servant  of 
the  Lord  ” should  enter  the  world  in  humble  estate  ; 
and,  from  the  lowly  position  of  the  virgin-mother  and 
her  husband,  the  life  of  Jesus  for  thirty  years  must 
have  been  spent  in  comparative  poverty  and  amid  poor 
surroundings.  The  major  part  of  His  chosen  disciples 
were  fisherfolk  and  such-like.  And  though  we  read  of 
the  wife  of  Herod’s  steward  among  the  women  who 
ministered  unto  Him  and  of  the  richer  Joseph  of 


95 


96 


THE  EPISTLES  OF  ST.  PETER 


Arimathaea  as  a secret  disciple,  these  are  marked 
exceptions.  To  the  poor  His  Gospel  was  preached,  and 
among  the  poor  it  first  made  its  way.  The  question  of 
the  chief  priests,  “ Hath  any  of  the  rulers  believed  on 
Him,  or  the  Pharisees  ? ” (John  vii.  48),  tells  its  own 
tale,  as  does  also  the  significant  record,  “The  common 
people  heard  Him  gladly  ” (Mark  xii.  37). 

It  need  not  therefore  much  surprise  us  if  St.  Peter, 
now  that  he  begins  to  classify  his  counsels,  addresses 
himself  first  to  “household  servants”:  Servants , be  in 
subjection  to  your  mastersy  with  all  fear . We  have, 
however,  to  bear  in  mind,  as  we  consider  the  Apostle’s 
exhortation,  that  most  of  those  whom  he  addresses 
were  slaves.  They  had  no  power  of  withdrawing 
themselves,  though  their  service  should  prove  burden- 
some and  grievous.  St.  Paul,  in  writing  to  the  same 
class,  nearly  always  employs  the  word  which  means 
“ bondservants  ” Yet  his  counsel  agrees  with  St. 
Peter’s.  Thus  he  exhorts  that  their  service  be  “with 
fear  and  trembling  ” (Eph.  vi.  5) ; in  Col.  iii.  22, 
“ Obey  in  all  things  them  that  are  your  masters.” 
And  to  Timothy  and  Titus  it  is  given  as  a part  of  their 
charge  to  “ exhort  servants  to  be  in  subjection  to  their 
own  masters  and  to  be  well-pleasing  to  them  in  all 
things  ” (l  Tim.  vi.  1 ; Titus  ii.  9). 

When  St.  Peter  and  St.  Paul  wrote,  this  slave 
population  was  everywhere  very  numerous.  Gibbon 
calculates  that  in  the  reign  of  Claudius  the  slaves  were 
at  least  equal  in  number  to  the  free  inhabitants  of  the 
Roman  world ; Robertson  places  the  estimate  much 
higher.  These  formed,  then,  a very  large  share  of  the 
public  to  which  the  first  preachers  had  to  appeal,  and 
we  can  understand  the  importance  to  the  Christian 
cause  of  the  behaviour  of  these  humble,  but  doubtless 


ii.  18-25.] 


CHRISTIAN  SERVICE 


97 


most  numerous,  members  of  the  society.  Their  lives 
would  be  a daily  sermon  in  the  houses  of  their  masters. 
Hence  the  very  earnest  exhortations  addressed  to  them 
that  by  their  conduct  they  should  adorn  the  doctrine  of 
God  our  Saviour  in  all  things ; that  they  should  count 
their  masters  worthy  of  all  honour ; that  the  name  of 
God  and  of  the  doctrine  be  not  blasphemed ; that  they 
should  be  in  subjection  with  all  fear.  Everything  in 
the  New  Testament  concerning  slaves  goes  to  show 
that  they  were  a most  important  factor  in  the  early 
Christian  societies. 

Men  wonder  nowadays  that  there  is  so  little  said 
by  any  of  the  Apostles  about  freeing  slaves  from  their 
bondage.  The  best  men  in  those  times  and  long 
before  appear  to  have  regarded  slavery  as  one  of  the 
institutions  with  which  they  were  bound  to  rest  content. 
It  flourished  everywhere ; it  was  countenanced  in  the 
Scriptures  of  the  older  dispensation.  Eleazar  was 
Abraham’s  slave,  and  the  Law  in  many  passages  con- 
templates the  possession  by  Israelites  of  persons  who 
were  bought  with  their  money.  Hence  we  find  no 
remonstrance  against  slave-holding  in  the  New  Testa- 
ment writings,  only  advice  to  those  who  were  in  such 
bondage  to  cultivate  a spirit  which  would  render  it  less 
galling  and  to  strive  that  by  their  behaviour  the  cause 
of  Christ  might  be  advanced.  St.  Paul  represents  the 
ideas  of  his  age  when,  writing  to  the  Corinthians,  he 
says,  “ Wast  thou  called  being  a bondservant  ? Care  not 
for  it  ; but  if  thou  canst  be  made  free,  use  it  rather  ” 
(1  Cor.  vii.  21).  Freedom  was  worth  having,  but  any 
heroic  effort  to  get  rid  of  the  yoke  is  not  encouraged 
in  the  Epistles.  Yet  it  must  have  been  a lot  which 
called  for  the  exercise  of  much  moral  strength  to  make 
it  bearable.  Even  from  the  house  of  the  Christian 

7 


98 


THE  EPISTLES  OF  ST.  PETER 


Philemon  the  slave  Onesimus  found  cause  to  run  away. 
But  St.  Paul  in  his  letter  admits  no  right  on  the 
slave’s  part  to  take  this  course.  With  the  Apostle 
there  is  no  question  that  the  first  duty  is  to  go  back 
to  his  master.  All  that  he  urges  is  that  the  common 
profession  of  Christianity  by  slave  and  master  ought 
to,  and  doubtless  would,  alleviate  the  conditions  of 
servitude.  There  were  in  Christianity,  as  time  has 
shown,  germs  which  would  fructify,  a spirit  which 
some  day  would  strike  off  the  chains  of  slaves.  But 
the  vision  of  such  a time  had  not  dawned  either  for 
St.  Paul  or  St.  Peter.  Christ  has  overcome  the  world 
in  many  other  matters  beside  slavery.  It  is  only  that 
Christians  are  so  tardy  in  awaking  to  the  fulness  of  His 
lessons. 

So  in  apostolic  days-  the  rights  and  claims  of  slave- 
masters  were  looked  upon  as  indisputable.  Be  subject, 
not  only  to  the  good  and  gentle)  but  also  to  the  froward. 
There  is  to  be  no  resistance,  no  lapse  in  duty.  About 
service  rendered  to  good  masters  there  might  be  little 
apprehension,  but  even  here  St.  Paul  finds  occasion 
for  warning.  “ They  that  have  believing  masters,”  he 
says,  “let  them  not  despise  them  because  they  are 
brethren  ” (i  Tim.  vi.  2).  Christian  freedom  was  not 
without  its  dangers  in  many  forms,  especially  to  minds 
wherein  liberty  was  a strange  idea.  But  froward 
masters  are  to  be  faithfully  served  likewise,  and  care 
is  to  be  taken  withal  to  remove  every  occasion  for  their 
frowardness.  The  apostolic  lesson  is  to  make  suffering 
endurable,  noble,  acceptable  to  God,  by  seeing  that 
it  be  always  undeserved.  How  strange  a doctrine  this 
in  the  eyes  of  the  world  ! The  rule  of  purely  human 
conduct  would  be  just  the  opposite.  If  wrong  be 
undeserved,  rebel  at  once.  Christianity  supplies  a 


ii.  18-25.] 


CHRISTIAN  SERVICE 


99 


motive  for  the  contrary  course  : conscience  toward  God. 
The  world’s  spirit  is  not  His  spirit,  and  to  have  praise 
with  Him  should  be  the  Christian’s  single  aim.  Men 
can  at  times  be  patient  when  rebuke  is  deserved,  but 
the  world  sees  that  that  deserves  no  credit.  “What 
thank  have  ye  ? ” they  cry.  But  they  give  no  praise 
for  the  bearing  of  unmerited  rebuke. 

The  world  counts  such  conduct  weakness,  and  is 
still  far  from  comprehending  the  Divineness  of  the 
virtue  of  yielding  patiently  to  wrong.  God  has  long 
been  teaching  the  lesson,  but  it  has  been  slowly  learnt. 
He  chose  the  milder,  timid  Jacob  rather  than  the  fiery 
Esau.  Both  had  faults  in  multitude.  With  the  world 
Esau  is  oft  the  favourite.  At  a later  day  He  stamps 
with  approval  the  noble  mercy  of  David  in  sparing 
Saul,  while  round  Daniel  and  his  companions  in  Babylon 
there  gathers  something  of  a halo  of  New  Testament 
sanctity  by  reason  of  the  noble  confession  which  they 
made  under  persecution.  These  are  chapters  in  the 
Divine  lesson-book.  Such  lives  marked  stages  in  the 
preparation  for  the  Servant  of  the  Lord.  Men,  if  they 
would  have  hearkened,  were  being  trained  to  estimate 
such  a character  at  God’s  value.  Now  Christ’s  example 
is  before  us,  and  we  are  bidden  to  follow  it. 

For  hereunto  were  ye  called . Strange  invitation  to  be 
dictated  by  love,  a call  to  suffering ! And  yet  the 
Master  at  first  promises  nothing  else  to  His  followers  : 
“ If  any  man  would  come  after  Me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  Me  ” (Matt, 
xvi.  24).  And  what  can  a Christian  wish  for  but  to  be 
like  Christ  ? And  the  very  reason  given  ought  to 
make  us  love  the  cross.  We  are  called  unto  suffering 
because  Jesus  suffered  for  us,  leaving  us  an  example 
that  we  should  follow  His  steps.  He  has  trodden  the 


100 


THE  EPISTLES  OF  ST.  PETER 


hard  road,  the  winepress  of  the  wrath  of  God,  alone 
and  for  men.  At  this  point  the  Apostle  begins  to 
apply  to  Christ  Isaiah’s  description  of  the  suffering 
“ Servant  of  the  Lord,”  “who  did  no  sin,  neither  was 
guile  found  in  His  mouth  ” (Isa.  liii.).  But  soon  the 
memory  of  the  scenes  he  had  witnessed  is  present  with 
him  ; and  his  words,  though  holding  to  the  spirit  of 
Isaiah’s  picture,  become  a description  of  what  he  him- 
self had  seen  and  heard  when  Jesus  was  taken  and 
crucified  : Who,  when  He  was  reviled , reviled  not  again  ; 
when  He  suffered , threatened  not , hut  committed  Himself 
to  Him  that  judgeth  righteously . How  the  brief  words 
sum  up  and  recall  the  dark  history — Caiaphas,  Pilate, 
and  Herod ; the  mockery,  the  scourging,  the  railing 
crowd,  the  dying  Jesus,  and  the  parting  prayer,  “ Father, 
into  Thy  hands  I commend  My  spirit.” 

So  far  the  Apostle  speaks  of  the  example  of  Christ, 
which,  though  far  above  and  beyond  us,  we  are  ex- 
horted and  called  on  to  follow.  And  there  are  many 
who  will  go  with  him  thus  far  who  value  our  Lord’s 
work  only  for  its  lofty  example.  Indeed,  it  is  charac- 
teristic of  those  who  deny  the  mediatorial  office  of 
Christ  to  be  loudest  in  magnifying  the  grandeur  of  His 
character.  To  His  good  works,  His  love  for  men,  His 
spotless  life,  His  noble  lessons,  they  accord  untiring 
praise,  as  though  thereby  they  would  atone  for  denying 
Him  that  office  which  is  more  glorious  still.  But  St. 
Peter  stops  at  no  such  half-way  house.  He  knows  in 
whom  he  has  believed,  knows  Him  for  the  Son  of  the 
living  God,  a Teacher  with  whom  were  the  words  of 
eternal  life.  So  in  pregnant  words  he  sets  forth  the 
doctrine  of  the  Atonement  as  the  end  of  Christ’s 
suffering  : Who  His  own  self  bare  our  sins  in  His  own 
body  upon  the  tree , that  we,  having  died  unto  sins,  might 


ii.  18-25.]  CHRISTIAN  SERVICE  101 

live  unto  righteousness . He  bare  our  sins.  The  words 
tell  of  something  beyond  our  powers  to  comprehend  ; 
but  some  light  is  shed  on  them  by  a kindred  passage 
(Matt.  viii.  17),  where  the  Evangelist  applies  to  the 
work  of  Jesus  those  other  words  from  Isa.  liii., 
“ Himself  took  our  infirmities  and  bare  our  sicknesses.” 
The  narrative  in  the  Gospel  has  just  recorded  how 
Jesus  wrought  many  miracles.  First  a leper  was 
healed,  then  the  centurion’s  servant,  next  Simon’s 
wife’s  mother,  and  afterwards  many  sick  and  demoniacs 
beside.  There  is  no  record  here  of  the  effect  produced 
on  Jesus  Himself  by  these  exhibitions  of  miraculous 
power,  but  from  other  passages  in  the  Gospels  we  do 
find  that  He  was  conscious  in  Himself  of  a demand  on 
His  power  when  such  cures  were  wrought.  Thus  we 
are  told,  at  the  cure  of  the  woman  with  the  issue,  that 
Jesus  perceived  in  Himself  that  the  power  proceeding 
from  Him  had  gone  forth  (Mark  v.  30)  ; and  again  when 
many  were  cured,  that  “ power  came  forth  from  Him 
and  healed  them  all”  (Luke  vi.  19).  Of  the  woman 
Jesus  says  expressly,  u Thy  faith  hath  made  thee 
whole  ” ; and  the  manifestation  of  eagerness  to  touch 
Jesus  is  a sign  of  the  faith  of  the  others  whom  the 
Divine  power  blessed  with  health. 

The  Bible  recognises  everywhere  the  analogy  between 
sin  and  sickness.  May  we  not  trace  some  analog}' 
between  the  Lord’s  works  of  healing  and  that  mightier 
deliverance  from  sin  won  by  Christ  upon  the  cross,  an 
analogy  which  may  help,  if  but  a little,  to  give  meaning 
to  the  bearing  by  Christ  of  human  sins  ? A power 
went  forth  when  the  sick  were  healed  ; and  through 
that  imparted  power  they  were  restored  to  health,  faith 
being  the  pathway  which  brought  the  Divine  virtue  to 
their  aid.  Thus  Jesus  bore  their  diseases  and  took 


102 


THE  EPISTLES  OF  ST.  PETER 


them  away.  Look  through  this  figure  on  the  work  of 
our  redemption.  Christ  has  borne  the  burden  of  sin. 
He  has  died  for  sin  that  men  may  die  from  sin,  that 
sin  may  be  slain  in  us,  the  fell  disease  healed  by  the 
power  of  His  suffering.  We  cannot  comprehend  what 
was  done  for  the  sick  when  Christ  was  on  earth,  nor 
what  is  wrought  for  sinners  by  His  grace  in  heaven. 
Those  alone  who  reap  the  blessing  know  its  certainty  ; 
and  they  can  but  say,  as  the  blind  man  whose  sight 
was  restored,  u One  thing  I know : that,  whereas  I was 
blind,  now  I see  ” (John  ix.  25). 

To  this  teaching,  that  Christ’s  suffering  wrought 
man’s  rescue,  St.  Peter  adds  emphasis  by  another 
quotation  from  that  chapter  of  Isaiah  which  he  has  so 
much  in  mind  : by  whose  stripes  ye  were  healed.  Christ 
was  stricken,  and  God  grants  to  His  sufferings  a power 
to  heal  the  souls  of  those  whom  He  loves  because 
they  strive  to  love  Him.  Healing  through  wounds  ! 
Soundness  through  that  which  speaks  only  of  injury  ! 
Mysterious  dispensation  ! But  long  ago  it  had  been 
foreshadowed,  and  shown  also  how  little  connexion 
there  was  to  be,  except  through  faith,  between  the 
remedy  and  the  disease.  Those  who  were  bitten  of 
the  serpents  in  the  wilderness  gazed  on  the  brazen 
serpent,  and  were  healed.  In  the  dead  brass  was  no 
virtue,  but  God  was  pleased  to  make  of  it  a speaking 
sacrament ; so  has  it  pleased  Him  to  give  healing  of 
sins  to  those  who  by  faith  appropriate  the  sacrifice  on 
Calvary.  Christ  has  claimed  the  type  for  Himself : 
“ I,  if  I be  lifted  up  from  the  earth,  will  draw  all  men 
unto  Myself”  (John  xii.  32). 

And  now,  as  is  so  often  his  wont,  St.  Peter  varies 
the  figure.  The  wounded  sinner  finding  cure  becomes 
the  wandering  sheep  that  has  been  brought  back  into 


ii.  18-25.] 


CHRISTIAN  SERVICE 


103 


the  fold  : For  ye  were  going  astray  like  sheep}  but  are 
now  returned  unto  the  Shepherd  and  Bishop  of  your 
souls.  But  the  message,  the  teaching,  the  love,  is  all 
the  same.  He  who  before  was  the  great  Exemplar, 
whose  footsteps  we  should  follow,  is  now  the  Shepherd, 
the  Good  Shepherd,  who  goes  before  His  sheep.  This 
Shepherd  has  been  a Sufferer,  too.  He  has  given 
Himself  up  as  a prey  to  the  wolves  that  His  flock 
might  be  saved.  Now,  with  a voice  of  love,  He  calls 
His  sheep  by  name  ; and  hearing,  they  follow  Him. 

But  He  is  more  than  this.  Brought  within  the  fold, 
the  sheep  still  need  His  care ; and  it  is  freely  given. 
He  is  the  Bishop,  the  Overseer,  the  Watchman  for  His 
people’s  safety,  who,  having  gathered  them  within  the 
fold,  tends  them  with  constant  watchfulness.  The 
figure  passes  over  thus  into  the  reality  in  the  Apostle’s 
closing  words.  The  cure  which  the  great  Healer 
desires  to  acccomplish  is  in  the  souls  of  men.  For 
them  His  care  is  bestowed,  first  to  bring  them  safe  out 
of  the  way  of  evil,  then  for  ever  to  keep  them  under 
the  sheltering  care  of  His  abundant  love. 


IX 


CHRISTIAN  WIVES  AND  HUSBANDS 


IX 


CHRISTIAN  WIVES  AftD  HUSBANDS 

11  In  like  manner,  ye  wives,  be  in  subjection  to  your  own  husbands  ; 
that,  even  if  any  obey  not  the  word,  they  may  without  the  word 
be  gained  by  the  behaviour  of  their  wives ; beholding  your  chaste 
behaviour  coupled  with  fear.  Whose  adorning  let  it  not  be  the  out- 
ward adorning  of  plaiting  the  hair,  and  of  wearing  jewels  of  gold,  or  of 
putting  on  apparel ; but  let  it  be  the  hidden  man  of  the  heart,  in  the 
incorruptible  apparel  of  a meek  and  quiet  spirit,  which  is  in  the  sight 
of  God  of  great  price.  For  after  this  manner  aforetime  the  holy 
women  also,  who  hoped  in  God,  adorned  themselves,  being  in  subjec- 
tion to  their  own  husbands:  as  Sarah  obeyed  Abraham,  calling  him 
lord  : whose  children  ye  now  are,  if  ye  do  well,  and  are  not  put  in 
fear  by  any  terror. 

“Ye  husbands,  in  like  manner,  dwell  with  your  wives  according  to 
knowledge,  giving  honour  unto  the  woman,  as  unto  the  weaker 
vessel,  as  being  also  joint  heirs  of  the  grace  of  life  ; to  the  end  that 
your  prayers  be  not  hindered.” — I Peter  iii.  1-7. 

THE  Apostle  gave  at  first  (ii.  13)  the  rule  of  Chris- 
tian submission  generally ; then  proceeded  to 
apply  it  to  the  cases  of  citizens  and  of  servants.  In 
the  same  way  he  now  gives  injunctions  concerning  the 
behaviour  of  wives  and  husbands.  The  precept  with 
which  he  began  holds  good  for  them  also.  In  like 
manner ; ye  wives , be  in  subjection  to  your  own  husbands. 
The  life  and  teaching  of  Jesus  had  wrought  a great 
change  in  the  position  of  women,  a change  which  can 
be  observed  from  the  earliest  days  of  Christianity.  We 
can  gather  in  what  estimation  women  were  generally 

107 


o8 


THE  EPISTLES  OF  ST.  PETER 


held  among  the  Jews  at  that  time  from  the  expression 
used  in  the  account  of  our  Lord’s  interview  with  the 
woman  of  Samaria.  There  it  is  said  (John  iv.  27)  that 
the  disciples  marvelled  that  Jesus  was  talking  with  a 
woman.  Such  a feeling  must  afterwards  have  been 
entirely  dispelled,  for  all  through  the  earthly  life  of 
Christ  we  find  Him  attended  by  women  who  ministered 
unto  Him  ; we  read  of  His  close  friendship  with  Mary 
and  Martha,  and  are  told,  at  the  time  of  His  death 
(Matt,  xxvii.  55),  that  many  women  beheld  the  Cruci- 
fixion afar  off,  having  followed  Him  from  Galilee. 
Women  were  the  earliest  visitors  to  the  tomb  on  the 
great  Easter  morning,  and  to  them,  among  the  first 
(Luke  xxiv.  22),  was  the  Lord’s  resurrection  made 
known. 

We  are  not  surprised,  therefore,  in  the  history  of  the 
infant  Church,  to  read  (Acts  i.  14)  that  women  were 
present  among  the  disciples  who  waited  at  Jerusalem 
for  the  promise  of  the  Father,  nor  to  learn  how  the 
daughters  of  Philip  the  evangelist  (Acts  xxi.  9)  took 
a share  in  the  labours  of  their  father  for  the  cause  of 
Christ,  or  that  Priscilla  (Acts  xviii.  26),  equally  with 
her  husband,  was  active  in  Christian  good  offices. 
Other  examples  occur  in  the  Acts  of  the  Apostles : 
Dorcas,  Lydia,  and  the  mother  of  Timothy  ; and  the 
constant  mention  of  women  which  we  find  in  the 
salutations  with  which  St.  Paul  concludes  his  letters 
makes  it  clear  how  large  a part  they  played  in  the 
early  propagation  of  the  faith.  “ Fellow-workers,” 
“ servants  of  the  Church,”  “ labourers  in  the  Lord,” 
are  among  the  terms  which  the  Apostle  applies  to  them  ; 
and  we  know  from  the  Pastoral  Epistles  what  help 
the  primitive  Church  derived  from  the  labours  of  its 
deaconesses  and  widows. 


iii.  1-7.]  CHRISTIAN  WIVES  AND  HUSBANDS 


109 


To  be  occupied  in  such  duties  was  sure  to  give  to 
women  an  influence  which  they  had  never  possessed 
before ; and  the  women  converts,  in  countries  such 
as  these  Asiatic  provinces,  were  exposed  to  the  same 
sort  of  danger  which  beset  the  slave  population  at 
their  acceptance  of  the  Christian  faith.  They  might 
begin  to  think  meanly  of  others,  even  of  their  own 
husbands,  if  they  were  still  content  to  abide  in  heathen- 
ism. Such  women  might  incline  at  times  to  take 
counsel  for  their  life’s  guidance  with  Christian  men 
among  the  various  congregations  to  which  they  belonged 
and  to  set  a value  on  their  advice  above  any  which 
they  could  obtain  from  their  own  husbands.  They 
might  come  to  entertain  doubts  also  whether  they  ought 
to  maintain  the  relations  of  married  life  with  their 
heathen  partners.  With  the  knowledge  that  such  cases 
might  occur,  St.  Peter  gives  his  lesson.  And  as  in  the 
case  of  slaves,  so  here,  he  gives  no  countenance  to  the 
idea  that  to  become  a Christian  breaks  off  previous 
relations.  Wives,  though  they  have  accepted  the  faith, 
have  wifely  duties  still.  Like  Christian  citizens  living 
in  a heathen  commonwealth,  they  are  not  by  religion 
released  from  their  previously  contracted  obligations ; 
they  are  to  abide  in  their  estate,  and  use  it,  if  it  may 
be  done,  for  the  furtherance  of  the  cause  of  Christ. 
Be  in  subjection  to  your  own  husbands  ; they  have  still 
their  claim  on  your  duty. 

There  is  much  gentleness  in  the  Apostle’s  next 
words.  He  knows  that  there  may  arise  cases  where 
believing  wives  have  husbands  who  are  heathen.  But 
he  speaks  hopefully,  as  thinking  they  would  not  be  of 
frequent  occurrence  : even  if  any  obey  not  the  word. 
Wives,  especially  if  they  be  of  such  a character  as  the 
Apostle  would  have  them  be,  could  not  have  been  won 


IIO 


THE  EPISTLES  OF  ST.  PETER 


to  the  faith  of  Christ  without  much  converse  with  their 
husbands  on  so  deep  a subject ; and  the  word  which 
was  working  effectually  in  the  one  would  often  have 
its  influence  with  the  other.  It  might  not  always  be 
so.  But  husbands,  though  not  obeying  the  word  as 
yet,  are  not  to  be  despaired  of. 

And  here  we  may  turn  aside  to  dwell  on  the  tone  of 
hope  in  which  St.  Peter  speaks  of  these  husbands  who 
obey  net.  For  the  word  direidovvTGs,  by  which  they 
are  described,  is  the  same  that  is  used  in  ii.  x8  of  those 
who  stumble  at  the  word,  being  disobedient.  The 
lesson  here  given  to  Christian  wives,  not  to  despair 
of  winning  their  husbands  for  Christ,  gives  warrant 
for  what  was  said  on  the  former  passage  : that  the  dis- 
obedience which  causes  men  to  stumble  need  not  last 
for  ever,  nor  imply  final  obduracy  and  rejection  from 
God’s  grace.  But  this  by  the  way. 

The  Apostle  adds  the  strongest  motive  to  confirm 
wives  in  holding  to  their  married  state  : That  the  hus- 
bands may  without  the  word  be  gained  by  the  behaviour 
of  their  wives : beholding  your  chaste  behaviour  coupled 
with  fear . “ Without  the  word  ” here  means  that  there 

is  to  be  no  discussion.  They  are  so  to  live  as  to  make 
their  lives  a sermon  without  words,  to  work  conviction 
without  debate ; then,  when  the  victory  is  won,  there 
will  remain  no  trace  of  combat : all  will  tell  of  gain,  and 
nothing  of  loss. 

And  once  again  St.  Peter  uses  his  special  word 
( eiroiTTeveiv ) as  he  describes  how  the  husbands  shall 
be  affected  by  the  behaviour  of  their  wives.  They 
shall  gaze  on  it  as  a mystery,  the  key  to  which  they 
do  not  possess.  The  wives  in  heathen  homes  must 
have  been  obliged  to  hear  and  see  many  things  which 
were  grievous  and  distasteful.  The  husbands  could 


Hi.  1-7.]  CHRISTIAN  WIVES  AND  HUSBANDS 


hi 


hardly  fail  to  know  that  it  was  so.  If,  then,  they  still 
found  wifely  regard  and  respect,  wifely  submission, 
with  no  assertion  of  a law  of  their  own,  no  comparison 
of  the  lives  of  Christian  men  with  those  of  their  own 
husbands,  if  a silent,  consistent  walk  were  all  the 
protest  which  the  Christian  wives  offered  against  their 
heathen  environments,  such  a life  could  hardly  fail  of 
its  effect.  There  must  be  a powerful  motive,  a mighty, 
strengthening  power,  that  enabled  women  to  abide  un- 
complainingly in  their  estate.  For  this  the  husbands 
would  surely  search,  and  in  their  search  would  learn 
secrets  to  which  they  were  strangers,  would  learn  how 
the  tongue  was  restrained  where  remonstrance  might 
seem  more  natural,  how  pure  life  was  maintained  in 
spite  of  temptations  to  laxity,  and  the  marriage  bond 
exalted  with  religious  observance  even  when  reverence 
for  the  husband  was  meeting  with  no  equal  return. 
Such  lives  would  be  more  powerful  than  oratory,  have  a 
charm  beyond  resistance,  would  win  the  husbands  first 
to  wonder,  then  to  praise,  and  in  the  end  to  imitation. 

And  from  describing  the  grace  of  such  a life  the 
Apostle  turns  to  contrast  it  with  other  adornments  of 
which  the  world  thinks  highly.  Whose  adorning , he 
says,  let  it  not  be  the  outward  adorning  of  plaiting  the  hairy 
and  of  wearing  jewels  of  gold,  and  of  putting  on  apparel. 
We  can  see  from  the  catalogue  in  Isaiah  (iii.  18-23) 
that  the  daughters  of  Zion  in  old  days  had  gone  to 
great  lengths  in  this  outside  bravery,  and  provoked  the 
Lord  to  smite  them.  These  had  forgotten  the  simplicity 
of  Sarah.  But  that  in  the  house  of  Abraham  there 
were  found  no  such  ornaments  is  hardly  to  be  believed. 
The  patriarch,  who  sent  (Gen.  xxiv.  53)  to  Rebekah 
jewels  of  silver  and  jewels  of  gold,  did  not  leave  his 
own  wife  unadorned.  Nor  does  the  language  of  St.  Peter 


1 12 


THE  EPISTLES  OF  ST.  PETER 


condemn  Rebekah’s  bracelets,  if  they  be  worn  with 
Rebekah’s  modesty.  The  New  Testament  does  not 
teach  us  to  neglect  or  despise  the  body.  A misrender- 
ing  in  the  Authorised  Version,  u Who  shall  change  our 
vile  bod}'”  (Phil.  iii.  21),  has  long  seemed  to  lend 
countenance  to  such  a notion.  It  is  one  of  the  gains 
of  the  Revised  Version  that  we  now  read  in  that  place, 
Who  shall  fashion  anew  the  body  of  our  humiliation.” 
Sin  has  robbed  the  body  of  its  primal  dignity,  but  it  is 
to  be  restored  and  made  like  unto  the  body  of  Christ's 
glory.  And  He  did  not  despise  the  body  when  He 
deigned  to  wear  it  that  He  might  draw  nearer  unto  us. 
If  these  things  be  present  to  our  thoughts,  we  shall 
seek  to  bestow  on  the  body  whatever  may  make  it 
comely.  The  mischief  arises  when  the  adornment  of 
the  outer  brings  neglect  of  the  inner  man,  when  fine 
apparel  has  for  its  companions  the  haughtiness,  the 
stretched-forth  necks,  and  wanton  eyes  which  Isaiah 
rebukes.  Then  it  is  that  it  rightly  comes  under  con- 
demnation. When  the  jewel  is  (as  Rebekah's  was)  the 
gift  of  some  dear  one — a parent,  a husband,  a near 
kinsman — it  rouses  grateful  reminiscences,  and  may 
fitly  be  prized,  and  holily  worn,  and  ranked  near  to 
the  rings  of  betrothal  and  of  marriage. 

Let  these  be  the  feelings  which  regulate  w.omanly 
adornment,  and  it  may  be  made  a part  of  the  culture 
of  the  heart,  the  inner  man,  which  St.  Peter  urges  the 
Christian  wives  to  be  careful  to  adorn  : Let  your 

adorning  be  the  hidden  man  oj  the  heart , in  the  in- 
corruptible apparel  of  a meek  and  quiet  spirit , which  is 
in  the  sight  of  God  of  great  price.  All  Scripture  regards 
man  as  of  twofold  nature,  the  outward  and  the  inward, 
of  which  the  latter  is  the  more  precious.  He  is  a Jew 
who  is  one  inwardly  (Rom.  ii.  29) ; the  inward  man 


iii.  1-7.]  CHRISTIAN  WIVES  AND  HUSBANDS  113 

delighteth  in  the  law  of  God  (Rom.  vii.  22)  ; while 
the  outward  man  perishes  the  inward  man  may  be 
renewed  day  by  day  (2  Cor.  iv.  16),  being  strength- 
ened with  power  through  God’s  Spirit.  This  hidden 
man  is  the  centre  from  which  all  the  strength  of 
Christian  life  comes.  Let  this  be  rightly  adorned, 
and  the  outward  life  will  need  no  strict  rules ; there 
will  be  no  fear  of  excess,  least  of  all  when  the  inner 
life  is  cared  for  because  it  is  precious  before  God. 
Its  pure  array  passeth  gold  and  gems,  be  they  ever 
so  beautiful.  This  is  a grace  which  never  fades,  but 
will  flourish  through  eternity. 

'Fhe  Apostle  proceeds  to  commend  it  by  a noble 
example.  The  Old  Testament  Scriptures  do  not  dwell 
largely  on  the  lives  of  women,  but  a study  of  what 
is  said  will  oftentimes  reveal  deeper  meaning  in  the 
record  and  put  force  into  a solitary  word.  The 
writer  of  the  Epistle  to  the  Hebrews  couples  Sarah 
with  Abraham  in  the  list  of  heroes  and  heroines  of 
faith,  and  St.  Peter  from  a single  word  finds  a text 
to  extol  the  submission  which  she  showed  to  her 
husband.  He  probably  refers  to  Gen.  xviii.  12,  where 
she  gives  the  title  of  “ lord  ” to  Abraham,  as  Rachel 
in  another  place  (Gen.  xxxi.  35)  does  to  her  father 
Laban  : For  after  this  manner  aforetime  the  holy 
women  also , who  hoped  in  Godf  adorned  themselvesy 
being  in  subjection  to  their  oivn  husbands:  as  Sarah 
obeyed  Abraliam}  calling  him  lord . A Scripture  ex- 
ample which  has  more  in  common  with  the  experience 
of  the  Asian  women  is  the  life  of  Hannah.  Her  lot, 
for  a time  at  least,  was  as  full  of  grief  and  disappoint- 
ment as  theirs  could  be  ; but  her  trust  in  God  was 
unshaken.  Her  patience  under  provocation  was 
exemplary,  while  the  picture  of  her  home  life  is  one 

8 


THE  EPISTLES  OF  ST.  PETER 


114 


full  of  touching  affection  on  the  part  of  both  husband 
and  wife ; and  the  mother’s  gratitude,  when  her 
prayer  was  granted,  is  set  forth  in  her  noble  hymn 
of  thanksgiving  and  in  the  devotion  of  her  child  to  the 
service  of  the  God  who  had  bestowed  him.  Ruth  is 
another  of  those  holy  women  who  must  have  been 
in  St.  Peter’s  thoughts,  who,  though  not  of  the  house 
of  Israel,  manifested  virtues  in  her  life  which  made  her 
fit  to  be  the  ancestress  of  King  David.  The  Apostle, 
•however,  seems  to  have  had  a purpose  in  his  special 
mention  of  Sarah.  As  the  sons  of  Israel  looked  back 
to  Abraham  and  to  the  covenant  sealed  with  him,  yea, 
not  seldom  prided  themselves  on  being  his  children, 
so  the  daughters  of  Israel  counted  themselves  as 
Sarah’s  daughters  after  the  flesh.  St.  Peter  now 
gives  them  another  ground  for  that  claim.  God’s  pro- 
mises to  Abraham  have  been  fulfilled  in  Christ,  and  so 
Christian  Jewesses  are  more  truly  than  ever  daughters 
of  Sarah.  Whose  children  ye  now  are.  But  to  the 
heathen  converts  the  same  door  was  opened.  They 
by  their  faith  were  now  made  partakers  of  the  ancient 
covenant.  They  too  were  become  Sarah’s  daughters. 
Let  them,  one  and  all,  continue  in  the  well-doing  which 
has  been  commended ; let  it  be  seen  in  the  daily  round 
{avaarpocprj)  of  their  lives,  led  in  quietness  and 
humility.  The  excessive  love  of  adornment  against 
which  they  are  warned  marks  a condition  of  boldness 
and  unrest.  But  unrest  may  enter  into  the  other 
actions  of  their  life.  Their  behaviour  is  to  be  coupled 
with  fear  and  reverence,  but  it  should  eschew  ever}r- 
thing  which  partakes  of  flighty  irregularity.  It  should 
be  steady  and  consistent,  running  into  no  extremes 
either  of  humiliation  or  the  contrary.  Do  well}  and  be 
not  put  in  fear  by  any  terror . 


iii.  I-7-]  CHRISTIAN  WIVES  AND  HUSBANDS  1 1 5 

The  Apostle  now  addresses  Christian  husbands.  In 
his  counsel  to  subjects  and  slaves  he  has  not  dwelt  on 
the  duties  of  rulers  and  masters.  Perhaps  he  judged 
it  unlikely  that  his  letter  would  come  to  the  hands  of 
many  such,  or  it  may  be  he  thought  the  lessons  which 
he  had  to  give  were  more  needed  by  the  subject 
people,  if  Christ’s  cause  were  to  be  furthered.  But 
with  husbands  and  wives  life  has  of  necessity  a great 
deal  in  common,  and  the  one  partner  can  hardly  receive 
counsel  which  is  not  of  interest  to  the  other.  To  the 
wives  the  Apostle  spake  as  though  examples  of  un- 
believing husbands  might  be  rare.  Christian  husbands 
with  unbelieving  wives  he  hardly  seems  to  contemplate. 
We  know  from  St.  Paul  (1  Cor.  vii.  16)  that  there 
were  such.  But  doubtless  heathen  wives  hearkened 
to  Christian  husbands  more  readily  than  heathen 
husbands  to  their  Christian  wives.  The  husbands  are 
to  use  their  position  as  heads  of  their  wives  with 
judgement  and  discretion  : Dwell  with  your  wives  accord- 
ing to  knowledge.  The  knowledge  of  which  St.  Peter 
speaks  is  not  religious,  godly,  Christian  knowledge, 
but  that  foresight  and  thoughtfulness  which  the  re- 
sponsibility of  the  husband  calls  for.  He  will  under- 
stand what  things' for  his  wife’s  sake  he  should  do 
or  leave  undone.  This  knowledge,  which  results  in 
considerate  conduct  towards  her,  will  manifest  itself  in 
Christian  chivalry.  The  woman  is  physically  the 
feebler  of  the  two.  No  burden  beyond  her  powers 
will  be  laid  upon  her ; and  by  reason  of  her  weaker 
nature  regard  and  honour  will  be  felt  to  be  her  due. 
For  the  woman  is  the  glory  of  the  man  (1  Cor.  xi.  7). 
Such  observance  will  not  degenerate  into  undue  adula- 
tion nor  foolish  fondness,  apt  to  foster  pride  and  conceit, 
but  will  be  inspired  by  the  sense  that  in  God’s  creation 


TIIE  EPISTLES  OF  ST.  PETER 


1 16 


neither  is  the  man  without  the  woman,  nor  the  woman 
without  the  man. 

But  beyond  and  above  these  daily  graces  of  domestic 
and  social  intercourse,  the  Apostle  would  have  husband 
and  wife  knit  together  by  a higher  bond.  They  are 
joint  heirs  of  the  grace  of  life . Both  are  meant  to  be 
partakers  of  the  neavenly  inheritance,  and  such  par- 
ticipation makes  their  chief  duty  here  to  be  preparation 
for  the  life  to  come.  Those  who  are  bound  together 
not  by  wedlock  only,  but  by  the  hope  of  a common 
salvation,  will  find  a motive  in  that  thought  to  help 
each  other  in  life’s  pilgrimage,  each  to  shun  all  that 
might  cause  the  other  to  stumble  : That  your  prayers 
be  not  hindered.  They  are  fellow-travellers  with  the 
same  needs.  Together  they  can  bring  their  requests 
before  God,  and  where  the  two  join  in  heart  and 
soul  Christ  has  promised  to  be  present  as  the 
Third.  And  in  praying  they  will  know  one  another’s 
necessities.  This  is  the  grandest  knowledge  the  hus- 
band can  attain  to  for  the  honouring  of  his  wife ; and 
using  it,  he  will  speed  their  united  supplications  to  the 
throne  of  grace,  and  the  union  of  hearts  will  not  fail  of 
its  blessing. 


THEY  WHO  BLESS  ARE  BLESSED 


X 


THEY  WHO  BLESS  ARE  BLESSED 


“ Finally,  be  ye  all  like-minded,  compassionate,  loving  as  brethren, 
tender-hearted,  humble-minded : not  rendering  evil  for  evil,  or  revil- 
ing for  reviling;  but  contrariwise  blessing;  for  hereunto  were  ye 
called,  that  ye  should  inherit  a blessing.  For  he  that  would  love 
life,  and  see  good  days,  let  him  refrain  his  tongue  from  evil,  and 
his  lips  that  they  speak  no  guile : and  let  him  turn  away  from  evil, 
and  do  good ; let  him  seek  peace,  and  pursue  it.  For  the  eyes  of 
the  Lord  are  upon  the  righteous,  and  His  ears  unto  their  supplication  : 
but  the  face  of  the  Lord  is  upon  them  that  do  evil.  And  who  is  he 
that  will  harm  you,  if  ye  be  zealous  of  that  which  is  good  ? But  and 
if  ye  should  suffer  for  righteousness’  sake,  blessed  are  ye  : and  fear 
not  their  fear,  neither  be  troubled;  but  sanctify  in  your  hearts  Christ 
as  Lord  : being  ready  always  to  give  answer  to  every  man  that 
asketh  you  a reason  concerning  the  hope  that  is  in  you,  yet  with 
meekness  and  fear : having  a good  conscience ; that,  wherein  ye  are 
spoken  against,  they  may  be  put  to  shame  who  revile  your  good 
manner  of  life  in  Christ.” — i Peter  iii.  8-16. 

HE  Apostle  now  ceases  from  his  special  admoni- 


tions, and  enforces  generally  such  qualities  and 
conduct  as  must  mark  all  who  fear  the  Lord.  Finally , 
he  says — and  the  word  may  indicate  the  close  of  his 
counsels ; but  the  virtues  which  he  inculcates  are  of 
so  important  a character  that  he  may  very  well  intend 
them  as  the  apex  and  crown  of  all  his  previous  advice — 
be  ye  all  like-minded,  compassionate , loving  as  brethren , 
tender-hearted , humble-minded . St.  Peter  has  here 

grouped  together  a number  of  epithets  of  which  all 


119 


120 


THE  EPISTLES  OF  ST.  PETER 


but  one  are  only  used  in  the  New  Testament  by  himself, 
and  they  are  of  that  graphic  character  which  is  so 
conspicuous  in  all  the  Apostle’s  language.  Like-minded. 
If  the  word  be  not  there,  the  spirit  is  largely  exemplified 
in  the  early  history  of  the  Church.  How  often  we 
hear  the  phrase  u with  one  accord  ” in  the  opening 
chapters  of  the  Acts.  Thus  the  disciples  continued  in 
prayer  (i.  14);  thus  they  went  daily  to  the  Temple 
(ii.  46) ; thus  they  lifted  up  their  voices  to  God  (iv.  24), 
for  all  they  that  believed  were  of  one  heart  and  one 
soul  (iv.  32).  Such  lives  exhibit  harmony  of  thought, 
the  same  aim  and  purpose.  The  men  may  not,  will 
not,  .always  use  the  same  means  or  follow -the  same 
methods,  but  they  will  all  be  seeking  one  result.  Such 
unity  is  worth  more  than  uniformity.  Compassionate. 
This  feeling  St.  Paul  describes  (Rom.  xii.  15)  as  rejoic- 
ing with  them  that  do  rejoice  and  weeping  with  them 
that  weep.  For  the  7 TaOrj/juara  of  this  life  are  not 
always  sorrowful,  though  the  best  of  them  are  not 
worthy  to  be  compared  with  the  glory  that  shall  be 
revealed  (Rom.  viii.  18).  Loving  as  brethren.  The 
sense  of  the  brotherhood  of  Christians  is  strongly 
marked  in  all  the  New  Testament  Scriptures.  It  is 
the  name  by  which  our  Lord  claims  fellowship  with 
men,  being  not  ashamed  to  call  them  brethren.  It  is 
the  designation  of  the  Christian  body  from  the  first 
(Matt,  xxiii.  8),  is  constantly  found  in  the  Acts  and  the 
Epistles  (Acts  vi.  3,  ix.  30,  xi.  29),  and  has  been  used 
of  the  Church  in  every  age,  marking  how  as  one  family 
we  dwell  in  Him.  Next  comes  the  word  which  is  not 
St.  Peter’s  alone  : Tender-hearted.  St.  Paul  has  it  (Eph. 
iv.  32),  but  it  is  no  Greek  notion.  It  was  a Jewish 
' idea  that  deep  feeling  was  closely  connected  with  some 
of  the  organs  of  the  body  ; and  in  the  Old  Testament, 


iii.  8-16.]  THEY  WHO  BLESS  ARE  BLESSED 


1 2 1 


as  in  the  story  of  Joseph  (Gen.  xliii.  30)  and  elsewhere 
(1  Kings  iii.  2 6),  we  come  upon  such  phrases  as  “ His 
bowels  did  yearn  upon  his  brother.”  This  Hebrew  notion 
the  LXX.  has  conveyed  into  Greek  by  the  word  which 
St.  Peter  here  uses,  and  which  those  translators  had 
used  and  consecrated  long  before.  For  them  so  exalted 
was  the  thought  contained  in  it  that  they  employ  it  in 
the  prayer  of  Man  asses  (ver.  7)  to  express  the  tender- 
ness of  God  towards  the  penitent,  the  yearning  love  of 
the  Father,  who  sees  the  prodigal  afar  off,  and  has 
compassion.  Humble-minded.  This  word  and  those 
akin  to  it  are  almost  a New  Testament  creation.  The 
heathen  had  no  admiration  for  the  temper  it  expresses, 
and  where  they  do  use  the  word  it  is  in  a bad  sense 
as  signifying  “ cowardly  ” and  “ mean-spirited.”  Before 
Christ  none  had  taught,  “ He  that  is  greatest  among 
you  shall  be  your  servant  ” (Matt,  xxiii.  1 1). 

It  is  manifest  that  if  such  harmony,  kind  feeling, 
attachment,  affection,  and  humility  flourished  among 
believers,  these  virtues  would  put  discord  to  the  rout, 
and  leave  no  occasion  for  rending  the  oneness  of  the 
Christian  body.  They  would  also  be  proof  against 
evil  from  without,  both  in  deed  and  speech,  neither 
tempted  to  render  evil  for  evil  in  their  actions  nor 
reviling  for  reviling  in  their  words.  They  have  a duty 
to  the  world,  and  cannot  thus  belie  their  Christian 
profession.  They  are  called  to  adorn  the  doctrine  of 
their  Saviour,  and  the  Master's  sermon  has  among  its 
prominent  precepts  “ Bless  them  that  curse  you.” 
This  is  the  spirit  of  St.  Peter’s  exhortation,  But  con- 
trariwise blessing ; that  is,  Be  ye  of  those  who  bless. 
For  there  is  a law  of  recompense  with  God  in  good 
things  as  in  evil  ; the  blessers  shall  be  blessed  : For 

hereunto  were  ye  called , that  ye  should  inherit  a blessing. 


122 


THE  EPISTLES  OF  ST.  PETER 


It  is  as  though  he  urged  them  thus  : Ye  were  afore- 

time enemies  of  God  ; but  ye  have  been  made  par- 
takers of  His  heavenly  calling  (Heb.  iii.  i),  that  ye  may 
come  to  blessing.  This  should  move  you  to  bless 
your  enemies.  And  more  than  this,  the  servant  of 
God  may  receive  no  blessing  from  the  world,  may  get 
curses  for  his  blessing  ; but  yet  he  knows  where  to 
flee  for  consolation.  He  can  pray  with  the  Psalmist^ 
“ Let  them  curse,  but  bless  Thou  ” (Psalm  cix.  28), 
conscious  that  the  Lord  will  stand  at  the  right  hand  of 
the  needy. 

The  psalmists  knew  much  of  such  trials,  and  it  is 
from  the  words  of  one  of  them  (Psalm  xxxiv.  12-16) 
that  St.  Peter  enforces  his  own  lesson.  It  is  a psalm 
full  of  the  knowledge  of  the  trials  of  God's  servants  : 
“ Many  are  the  afflictions  of  the  righteous  ” ; but  it  is 
rich  also  in  plenitude  of  comfort  : “ The  Lord 

delivereth  him  out  of  them  all.”  The  father  of  long  ago 
teaches  thus  to  his  children  the  fear  of  the  Lord  : He 
that  would  love  life,  and  see  good  days,  let  him  refrain 
his  tongue  from  evil,  and  his  lips  that  they  speak  no 
guile : and  let  him  turn  away  from  evil,  and  do  good ; 
let  him  seek  peace , and  pursue  it.  For  the  eyes  of  the 
Lord  are  upon  the  righteous,  and  His  ears  unto  their 
supplication  : but  the  face  of  the  Lord  is  upon  them  that 
do  evil . A glance  at  the  Psalm  will  show  that  the 
Apostle  has  not  quoted  precisely ; and  though  he  has 
much  in  common  with  the  Greek  of  the  LXX.,  he  does 
not  adhere  closely  to  that.  But  he  gives  to  the  full 
the  spirit  both  of  the  Hebrew  and  the  Greek.  The 
life  of  which  the  Psalmist  speaks  is  life  in  this  world. 
The  original  explains  this  by  making  the  latter  clause 
of  the  verse,  “ and  loveth  many  days,  that  he  may 
see  good.”  And  the  love  is  to  be  a noble  feeling, 


iii.8-16.]  THEY  WHO  BLESS  ARE  BLESSED 


123 


a desire  to  make  life  worth  living.  Such  a life  must 
exhibit  watchfulness  over  words  and  actions.  The 
precepts  begin  at  the  beginning,  with  control  of  the 
tongue.  Control  that,  and  you  are  master  of  the  rest. 
“ It  is  a little  member,  but  boasteth  great  things.”  “ The 
world  of  iniquity  among  our  members  is  the  tongue, 
which  defileth  the  whole  body”  (James  iii.  5,  6).  It 
needs  to  be  kept  as  with  a bridle,  and  not  only  when 
the  ungodly  are  in  sight,  but  constantly.  But  the 
words  of  the  Psalm  contemplate  a further  danger. 

Men  may  give  good  words  with  the  lips  while  the 

heart  is  full  of  bitterness.  Then  the  lips  are  lying, 
and  this  is  an  evil  as  great  as  the  former,  and  more 
perilous  to  him  who  commits  it,  because  the  sin  does 
not  come  to  the  light  that  it  may  be  reproved,  but 
contrives  to  wear  the  mask  of  virtue. 

And  the  actions  need  watchfulness  also.  They  must 
not  only  possess  the  negative  quality  of  abstinence 
from  evil,  but  the  positive  stamp  of  good  deeds  done. 
“By  their  fruits  ye  shall  know  them.”  And  the  work 

will  be  no  light  one.  Peace  is  to  be  sought,  and  the 

Apostle  uses  a word  which  implies  that  a chase  is 
needful  to  obtain  it.  St.  Paul  has  a passage  very 
much  in  the  spirit  of  St.  Peter’s  teaching  here,  and  the 
words  of  which  picture  distinctly  the  difficulties  which 
the  Christian  will  have  to  labour  against : “ Giving 

diligence  to  keep  the  unity  of  the  Spirit  in  the  bond 
of  peace  ” (Eph.  iv.  3).  This  tells  us  why  our  Apostle 
urges  the  pursuit  of  peace.  It  is  the  clasp  which  binds 
the  Christian  communion  together.  From  all  sorts  of 
causes  men  are  prone  to  fall  apart,  to  break  the  one- 
ness ; and  peace  is  able  to  hold  them  fast.  Hence  the 
diligence  in  seeking  it,  the  earnestness  of  the  pursuit 
that  it  may  not  elude  us. 


124 


THE  EPISTLES  OF  ST . PETER 


But  when  all  is  done,  when  men  have  not  been 
sitting  with  folded  hands  waiting  and  dreaming  that 
peace  would  come  without  pursuit,  but  have  laboured 
for  it,  they  do  not  always  attain  to  it.  “I  am  for 
peace/’  says  the  Psalmist,  u but  when  I speak,  they  are 
for  war”  (Psalm  cxx.  7).  And  so  the  disappointed 
struggler  is  directed  to  the  sure  source  of  consolation 
amid  discomfiture.  The  Lord  marks  his  efforts,  knows 
their  earnest  purpose  in  spite  of  their  ill-success.  He 
beholds  also  those  who  have  withstood  them,  but  with 
far  other  regard.  St.  Peter  has  not  quoted  what  the 
Psalmist  says  of  their  fate  : “ God  will  root  out  the 

remembrance  of  them  from  the  earth.”  God’s  righteous 
pilgrim  is  not  forgotten.  His  prayer  is  heard,  and  will 
be  answered  for  good.  No  shadow  has  come  between 
him  and  God,  though  his  lot  seem  very  dark.  Neither 
can  the  wrong-doer  raise  a shadow  to  screen  himself 
from  the  all-seeing  eyes.  All  things  are  naked  and 
open  before  the  eyes  of  Him  with  whom  we  have  to  do. 

Thus  far  St.  Peter  has  used  the  language  of  the 
Psalmist,  and  among  the  converts  the  Jews  would  be 
sure  to  supply  from  the  context  those  other  words,  “ O 
fear  the  Lord,  all  ye  His  saints ; for  they  that  fear 
Him  lack  nothing.”  The  Apostle  clothes  that  same 
thought  in  his  own  words  : And  who  is  he  that  will 
harm  you,  if  ye  be  zealous  of  that  which  is  good?  He 
has  repeatedly  dwelt  on  the  power  of  goodness  to  win 
unbelievers  to  its  side  (ii.  12,  15  ; iii.  1),  and  the  same 
idea  shapes  his  words  now.  In  those  days  the  Zealots 
were  well  known,  and  their  unbounded  enthusiasm  for 
their  evil  cause.  Josephus  lays  the  destruction  of 
Jerusalem  at  their  door.  The  Apostle  would  have 
Christ’s  disciples  u zealots”  for  Him.  Let  there  be 
nothing  half-hearted  in  their  service,  and  its  power 


iii.  8-i 6.]  THEY  WHO  BLESS  ARE  BLESSED 


125 


will  be  irresistible.  It  will  avail  either  to  silence  and 
confound  the  adversaries,  or  to  strengthen  the  faithful 
so  that  the  smell  of  the  furnace  of  persecution  shall  not 
pass  upon  them.  They  shall  be  enabled  to  break  the 
chains  with  which  their  foes  would  bind  them  as  easily 
as  Samson  his  green  withes.  But  and  if  ye  should 
suffer  for  righteousness ’ sake}  blessed  are  ye.  If  ye 
endure  chastening,  God  is  dealing  with  you  as  with 
sons.  He  has  called  Himself  your  Father ; Christ  has 
claimed  you  for  brethren.  He,  the  righteous,  suffered  ; 
shall  we  not  reckon  it  for  a blessing  to  be  worthy  to 
bear  the  cross  ? Only  let  us  be  of  good  courage.  He 
that  endureth  to  the  end  shall  find  salvation.  And. 
fear  not  their  feary  neither  be  troubled . Again  St.  Peter 
applies  the  promises  of  the  ancient  Scriptures.  In  the 
days  of  Isaiah  all  Judah  was  in  terror,  king  and  people 
alike,  before  the  gathering  armies  of  Syria  and  Israel. 
In  their  dread  comes  the  prophetic  message,  and  says 
to  the  confederates,  “ Gird  yourselves,  and  ye  shall  be 
broken  in  pieces,”  and  to  the  tiny  power  of  Judah, 
“ Let  the  Lord  of  hosts  be  your  fear,  and  let  Him 
be  your  dread,  and  He  shall  be  for  a sanctuary  ” 
(Isa.  viii.  12,  13).  The  condition  of  these  Asian  con- 
verts was  one  of  heaviness  through  manifold  tempta- 
tions. While  the  believer  lives  here  he  always  has  his 
assailants,  and  in  those  early  days  the  rulers  of  the 
earth  were  not  seldom  among  the  adversaries  of  the 
Christians.  Hence  the  Apostle’s  exhortation  is  most 
apposite  : Fear  not  their  fear — the  things  which  they 
would  dread,  and  with  which  they  will  threaten  you. 
For  what  are  they?  They  may  take  away  your  property. 
Be  not  troubled ; you  would  soon  have  had  to  leave  it. 
The  loss  a few  years  sooner  is  no  terrible  affliction. 
They  may  drive  you  from  one  land  to  another.  To 


126 


THE  EPISTLES  OF  ST.  PETER 


strangers  and  sojourners  what  can  that  signify?  If 
they  cast  you  into  prison,  the  Lord  who  shut  the  lions’ 
mouths  for  Daniel  is  your  Lord  also ; and  I,  Peter, 
know  how  angel-hands  have  removed  chains  and 
opened  prison  doors.  And  should  they  scourge  and 
torture  you,  do  you  shrink  from  thus  being  made  like 
unto  your  Master  ? Sanctify  in  your  hearts  Christ  as 
Lord. 

Isaiah’s  message  to  disheartened  Judah  was,  “The 
Lord  of  hosts,  Him  shall  ye  sanctify.”  On  His  word 
shall  ye  rely,  assured  that  He,  the  holy  God,  will  fail 
neither  in  wisdom  nor  power.  To  think  otherwise 
is  not  to  sanctify  Him.  The  Lord  knoweth  how  to 
deliver  out  of  temptation.  St.  Peter,  who  knew  Christ 
as  the  Son  of  the  living  God,  applies  to  the  Son  the 
words  first  spoken  of  the  Father.  The  Son  is  one 
with  the  Father.  Hence  he  bids  the  afflicted  converts, 
suffering  for  righteousness’  sake,  not  to  be  afraid  of 
the  world’s  terror,  but  to  sanctify  Christ  in  their  hearts 
as  Lord.  He  is  the  Emmanuel,  whom  Isaiah  was  sent 
to  promise.  God  has  dwelt  among  men,  and  will  be  the 
God  and  the  Deliverer  of  all  His  faithful  ones.  This 
sense  of  “ God  with  us  ” they  know,  and  with  the 
knowledge  comes  a power  not  their  own,  and  they 
fear  no  more  the  fear  of  their  adversaries. 

It  is  against  foes  of  another  sort  that  the  Christian 
has  now  to  hold  fast  his  faith,  and  sanctify  Christ  as 
his  Lord.  There  are  those  who  deny  Him  all  that 
is  supernatural,  all  that  speaks  of  the  Divine  in  His 
history ; who  treat  thg  resurrection  and  ascension  of 
the  Lord  as  groundless  legends,  due  to  the  ignorance 
of  His  followers ; and  who  leave  to  the  Jesus  of  the 
Gospels  only i the  qualities  of  a better  fellow-man 
These  are  the  enemies  of  the  cross  of  Christ. 

* 


iii.8-i6.]  THEY  WHO  BLESS  ARE  BLESSED 


127 


And  of  such  dangerous  teaching  it  would  seem  .as 
if  St.  Peter  had  been  thinking  in  the  words  that  follow  : 
Being  ready  always  to  give  answer  to  every  man  that 
asketh  you  a reason  concerning  the  hope  that  is  in  you . 
The  believer  rests  on  Christ  in  faith.  But  though  in 
his  belief  there  must  be  much  which  he  cannot  fathom, 
yet  it  is  a belief  for  men.  His  service  is  a reasonable 
service ; he  can  point  to  abundance  of  evidence  as 
ground  for  his  faith ; he  believes  because  he  has 
experienced  the  power  of  the  Spirit,  and  fears  not  to 
trust  the  Christ  whom  he  has  sanctified  in  his  heart 
as  Lord  ; he  knows  in  whom  he  has  believed.  But 
beside  this,  he  can  study  the  Old  Testament ; and 
there  he  learns  how  the  coming  incarnation  dominates 
every  portion  of  the  volume,  how  from  the  first 
redemption  through  the  seed  of  the  woman  was  made 
known  ; and  he  follows  the  revelation  step  by  step 
till  in  the  evangel  of  Isaiah  he  has  predictions  almost 
as  vivid  and  plain  as  the  narrative  of  the  Gospels. 
Those  four  narratives  are  another  warrant  for  his 
faith,  their  wondrous  agreement  amid  multitudinous 
divergences,  divergences  so  marked  that  none  could 
have  ventured  to  put  them  forth  as  history  except 
while  the  knowledge  of  those  who  had  seen  the  Lord 
and  been  witnesses  of  His  actions  was  available 
to  vouch  for  and  stamp  as  true  these  varicoloured 
pictures  of  the  life  of  Jesus.  He  has  further  vouchers 
in  the  lives  and  letters  of  those  who  knew  and  followed 
the  Lord,  followed  Him,  most  of  them,  on  the  road 
that  led  through  persecution  unto  death.  And  beside 
all  this,  there  stands  and  grows  the  Church  built  upon 
this  history,  strong  with  the  power  of  this  faith  and 
in  her  holy  worship  sanctifying  Christ  as  her  Lord. 
These  are  things  to  which  the  Christian  appeals. 


128 


THE  EPISTLES  OF  ST.  PETER 


They  are  not  the  only  reasons  for  belief,  but  they  are 
those  of  which  he  can  make  other  men  cognisant, 
and  to  which  the  world  cannot  continue  always  blind  ; 
and  they  have  a force  against  which  the  gates  of  hell 
have  not  yet  been,  nor  ever  will  be  able,  to  prevail. 

These  reasons  he  gives  with  meekness  and  fear — 
with  meekness,  because  in  that  spirit  all  the  victories 
of  the  Lord  are  to  be  won  ; with  fear,  lest  by  feeble 
advocacy  the  cause  of  Christ  may  suffer.  And  he  does 
not  bring  words  alone  with  him  to  the  struggle,  but 
the  power  of  a godly  life  ; he  is  prepared  for  the 
conflict  by  the  possession  of  a good  conscience  before 
God  and  men ; he  bears  in  mind  the  prophetic  ex- 
hortation, “ Be  ye  clean,  ye  that  bear  the  vessels  of 
the  Lord”  (Isa.  lii.  11).  That  injunction  was  given 
to  those  who  were  in  their  day  strangers  and  pilgrims. 
But  with  the  good  conscience,  pureness  of  heart  in  the 
service  of  the  Lord,  there  need  be  no  haste,  no  flight. 
The  Lord  will  go  before  them  ; the  God  of  Israel  will 
be  their  rearward.  And  the  good  conscience  has  lost 
none  of  its  efficacy  : Wherein  ye  are  spoken  against , 

they  may  be  put  to  shame  who  revile  your  good  manner 
of  life  in  Christ . Of  the  Christian’s  faith  and  hope  his 
revilers  know  nothing,  but  his  good  life  and  his 
reasons  for  it  men  can  see  and  hear.  And  these  shall 
gain  the  victory.  But  they  must  go  hand  in  hand. 
The  deeds  must  bear  out  the  words.  When  he  testifies 
that  his  hope  is  placed  where  neither  persecutions  nor 
revilings  avail  against  it,  his  life  must  show  him  fear- 
less of  what  the  world  can  do.  His  position  toward  it 
must  be  that  which  St.  Peter  himself  took  : “ Whether 
it  be  right  in  the  sight  of  God  to  hearken  unto  you 
more  than  unto  God,  judge  ye”  (Acts  iv.  19).  Men 
may  marvel  at  what  they  see  in  him,  but  they  will  take 


iii.8-16.]  THEY  WHO  BLESS  ARE  BLESSED 


129 


knowledge  that  he  has  been  with  Jesus.  He  is 
created,  new-created,  in  Christ  Jesus  unto  good  works 
(Eph.  ii.  10).  His  revilers  use  him  despitefully  ; but, 
according  to  Christ’s  lesson,  he  prays  for  them,  and 
their  shafts  glance  pointless  off.  Well  does  St.  Paul 
close  his  catalogue  of  the  Christian  armour  “ with  all 
prayer  and  supplication  praying  at  all  seasons  in  the 
Spirit”  (Eph.  vi.  18).  Thus  does  the  believer  wield 
his  weapons  effectually.  His  revilers  have  no  reason 
for  their  words ; he  is  careful  that  they  shall  have 
none.  As  with  Peter  and  John  the  council  could  say 
nothing  against  their  good  deed  and  let  them  go, 
finding  nothing  how  they  might  punish  them,  so  shall 
it  be  with  others  of  the  faithful  ; and,  for  very  shame 
at  the  futility  of  their  accusations  and  assaults,  the 
revilers  shall  be  put  to  silence. 


9 


XI 

THE  REWARDS  OF  SUFFERING  FOR 

WELL-DOING 


XI 


THE  REWARDS  OF  SUFFERING  FOR  WELL-DOING 

“ For  it  is  better,  if  the  will  of  God  should  so  will,  that  ye  suffer 
for  well-doing  than  for  evil-doing.  Because  Christ  also  suffered  for 
sins  once,  the  righteous  for  the  unrighteous,  that  He  might  bring  us 
to  God  ; being  put  to  death  in  the  flesh,  but  quickened  in  the  spirit ; 
in  which  also  He  went  and  preached  unto  the  spirits  in  prison,  which 
aforetime  were  disobedient,  when  the  long-suffering  of  God  waited  in 
the  days  of  Noah,  while  the  ark  was  a-preparing,  wherein  few,  that 
is,  eight  souls,  were  saved  through  water  : which  also  after  a true 
likeness  doth  now  save  you,  even  baptism,  not  the  putting  away 
of  the  filth  of  the  flesh,  but  the  interrogation  of  a good  conscience 
toward  God,  through  the  resurrection  of  Jesus  Christ ; who  is  on  the 
right  hand  of  God,  having  gone  unto  heaven  ; angels  and  authorities 
and  powers  being  made  subject  unto  Him.” — I Peter  iii.  17-22. 


HE  Apostle  comes  back  to  his  solemn  subject. 


Why  are  the  righteous  called  to  suffering  ? The 
question  was  perplexing  these  Asian  Christians  when 
St.  Peter  wrote.  Previous  ages  had  pondered  over 
it,  Job  and  his  friends  among  the  number;  and  men 
ponder  over  it  still.  St.  Peter  has  suggested  several 
answers  : The  faith  of  Christ’s  servants  after  trial 
will  be  found  praiseworthy  at  the  appearance  of  their 
Lord  ; to  bear  wrong  with  patience  is  acceptable  with 
God ; it  is  a happy  lot,  Christ  has  said,  to  suffer 
in  the  cause  of  righteousness.  His  next  response  to 
the  question  is  more  solemn  than  these  : Suffering  is* 
sent  to  the  righteous  by  the  will  of  God.  It  never 


134 


THE  EPISTLES  OF  ST.  PETER 


comes  otherwise,  and  is  meant  to  serve  two  several 
purposes : it  is  intended  to  benefit  the  unrighteous, 
and  to  be  a blessing  and  glory  to  the  righteous  who 
endure  it. 

He  shows  that  this  is  God’s  will  by  two  examples. 
Christ,  the  sinless,  suffered  at  the  hands  of  sinful  men, 
and  for  their  sakes,  as  well  as  for  all  sinners  ; and  though 
we  only  can  approach  the  subject  with  deep  reverence 
and  use  the  language  of  Scripture  rather  than  our  own 
about  the  effect  of  suffering  on  Christ  Himself,  we 
are  taught  therein  that  He  was  made  perfect  as  the 
Leader  of  salvation  by  the  things  which  He  suffered  : 
and  the  Apostle  here  describes  the  sequel  of  those 
sufferings  by  the  session  on  the  right  hand  of  God 
in  heaven,  where  angels  and  authorities  and  powers 
are  made  subject  unto  Him. 

But  God’s  ordinance  in  respect  of  the  suffering  of 
the  godly  has  been  the  same  from  of  old.  In  the 
ancient  world  Noah  had  found  grace  in  God’s  sight 
in  the  midst  of  a graceless  world.  He  was  made  a 
witness  and  a preacher  of  righteousness ; and  the  faith- 
ful building  of  the  ark  at  God’s  command  was  a 
constant  testimony  to  the  wrong-doers,  whose  sole 
response  was  mockery  and  a continuance  in  the  cor- 
ruption of  their  way.  But  God  had  not  left  them 
without  witness ; and  when  the  Deluge  came  at  length, 
some  hearts  may  have  gone  forth  to  God  in  penitence, 
though  too  late  to  be  saved  from  the  destruction.  To 
Noah  and  those  with  him  safety  was  assured;  and 
when  the  door  of  the  ark  was  opened,  and  the  small 
band  of  the  rescued  came  forth,  it  was  to  have  the 
welcome  of  God’s  blessing  and  to  be  pointed  to  a 
token  of  His  everlasting  covenant.  In  this  wise  St. 
Peter  adds  once  more  to  the  consolations  of  those  who 


iii.  17-22.]  REWARDS  OF  SUFFERING  FOR  WELL-DOING  135 


endure  grief  and  suffering  wrongfully,  and  thus  does 
he  set  forth  the  general  drift  of  his  argument.  But 
the  whole  passage  is  so  replete  with  helpful  lessons 
that  it  merits  the  fullest  consideration. 

For  it  is  better,  if  the  will  of  God  should  so  will,  that 
ye  suffer  for  well-doing  than  for  evil-doing . For  evil- 

doing  suffering  is  certain  to  come.  It  cannot  be 
escaped.  God  has  linked  the  two  together  by  an  un- 
alterable law.  Such  suffering  is  penal.  But  when  the 
righteous  are  afflicted  their  lot  is  not  of  law,  but  of 
God’s  merciful  appointment  and  selection,  and  is 
ordained  with  a purpose  of  blessing  both  to  themselves 
and  others.  The  words  of  St.  Peter  are  very  emphatic 
concerning  God’s  ordinance  : If  the  ivill  of  God  so 
will.  It  is  not  always  clear  to  men.  Therefore  St. 
Paul  (Eph.  i.  9)  speaks  of  the  mystery  of  the  Divine 
will,  but  in  the  same  place  (i.  5)  of  the  good  pleasure 
thereof.  It  is  exercised  with  love,  and  not  with  anger. 
It  was  the  feeling1  with  which  God  looked  forth  upon 
the  new-created  world,  and,  behold,  it  was  very  good 
(Rev.  iv.  11).  With  the  same  feeling  He  longs  to 
behold  it  rescued  and  restored.  Such  is  the  desire, 
such  the  aim,  with  which  God  permits  trial  and 
distress  to  fall  upon  the  righteous.  And  that  the 
sufferers  may  be  kept  in  mind  of  God’s  remedial  pur- 
pose herein,  the  Apostle  adduces  the  example  of  Christ 
Himself : Because  Christ  also  suffered  for  sins  once,  the 

righteous  for  the  unrighteous,  that  He  might  bring  us  to 
God.  The  suffering  Christ  should  give  pause  to  all 
questionings  about  the  sufferings  of  His  servants. 
Their  lot  may  be  hard  to  explain.  But  be  their  lives 

1 The  LXX.  translators  use  the  word  co  very  frequently  to 
translate  such  expressions  as  “ to  delight  in,”  “ to  have  pleasure 
in.”  Cf.  Deut.  xxi.  14;  I Sam.  xviii.  22;  1 Kings  x.  9. 


136 


THE  EPISTLES  OF  ST.  PETER 


ever  so  pure,  their  purposes  ever  so  lofty,  u in  many 
things  we  offend  all,”  and  need  not  murmur  if  we  be 
chastened.  But  as  we  think  of  the  sinless  Jesus  and 
His  unequalled  sufferings,  we  learn  the  applicability 
of  the  prophet’s  lamentation,  “ See  if  there  be  any 
sorrow  like  unto  my  sorrow”  (Lam.  i.  12).  The 
burden  of  the  unrighteous  world  was  laid  upon  the 
righteous  Son  of  God,  and  this  because  of  God’s  love 
for  sinners.  Herein  was  the  love  of  God  manifested 
in  us.  Sinful  men  were  the  material  chosen  for  the 
display  of  the  Divine  love,  and  God  sent  His  only- 
begotten  Son  into  the  world  that  we  might  live  through 
Him.  It  was  of  God’s  ordinance  and  the  Son’s 
obedience  that  redemption  was  thus  purchased.  That 
we  might  live,  the  sinless  Christ  must  die,  and  ere 
He  died  must  be  put  to  grief  by  the  opposition  of  those 
whom  He  came  to  save ; must  lament  and  be  hindered 
in  His  works  of  mercy  by  the  want  of  faith  among  His 
own  kindred,  by  the  persistent  sins  of  those  cities  in 
which  His  mightiest  works  were  wrought ; must  shed 
tears  of  anguish  over  the  city  of  David,  which  would 
know  nothing  of  the  things  which  belonged  unto  her 
peace.  This  was  the  chastisement  of  the  innocent  to 
gain  peace  for  the  guilty,  that  God  might  thus  com- 
mend His  love  to  men,  and  Christ  might  bring  them 
back  to  the  Father.  And  this  bringing  back  is  not  the 
mere  action  of  a guide.  This  He  is,  but  He  is  far 
more  : He  helps  those  who  are  coming  at  every  step, 
and  as  they  draw  near  they  find  through  Him  that  the 
Father’s  house  and  the  Father’s  welcome  are  waiting 
for  their  return.  Shall  men  complain,  nay  shall  they 
not  be  lost  in  praise,  if  God  will  at  all  consent  to  use 
their  trials  to  extend  His  kingdom  and  His  glory,  and 
thus  make  them  partakers  of  the  sufferings  of  Christ  ? 


iii.  17-22.]  REWARDS  OF  SUFFERING  FOR  WELL-DOING  137 


Such  a lot  had  been  welcome  to  St.  Peter:  “They 
departed  from  the  presence  of  the  council  rejoicing 
that  they  were  counted  worthy  to  suffer  dishonour  for 
the  name”  (Acts  v.  41);  and  here  in  his  epistle  he 
publishes  the  joy  of  such  shame,  publishes  it  that 
others  through  all  ages  may  suffer  gladly,  trusting 
their  God  to  use  the  pains  He  sends  to  magnify  His 
glory.  The  lesson  is  for  all  men  at  all  times.  Christ 
suffered  for  sins  once ; but  once  here  means  once 
for  all,  and  proclaims  to  each  generation  of  sinners 
that  Jesus  bore  His  cross  for  them. 

Being  put  to  death  in  the  flesh , but  quickened  in  the 
spirit . The  suffering  of  Jesus  went  thus  far,  that  there 
might  be  nothing  in  the  cup  of  human  woe  which  He 
had  not  tasted.  His  spirit  was  parted  from  the  flesh, 
as  when  we  die.  The  body  lay  in  the  grave ; the 
spirit  passed  to  the  world  of  the  departed.  But  the 
triumph  of  death  was  short.  After  the  three  days’ 
burial  came  the  miracle  of  miracles.  The  dead  Jesus 
returned  to  life,  and  that  resurrection  is  made  the 
earnest  of  a future  life  to  all  believers.  Thus  began 
the  recompense  of  the  righteous  Sufferer,  and  the 
power  of  the  resurrection  makes  suffering  endurable 
to  the  godly,  makes  them  rejoice  to  be  conformed  unto 
Christ’s  death  and  forgetful  of  all  things  save  the 
prize  of  the  high  calling,  which  lies  before  them  to  be 
won.  Nor  was  it  with  Christ's  spirit  during  those 
three  days  as  with  the  souls  of  other  departed  ones. 
He,  the  sinless  One,  had  no  judgement  to  await ; His 
stay  there  was  that  dwelling  in  paradise  which  He 
foreknew  and  spake  of  to  the  penitent  thief. 

In  which  also  He  went  and  preached  unto  the  spirits  in 
prison}  which  aforetime  were  disobedicnt}  when  the  long- 
suffering  of  God  waited  in  the  days  of  Noah . At  this 


138 


THE  EPISTLES  OF  ST.  PETER 


point  we  come  upon  a twofold  line  of  interpretation, 
occasioned  by  the  difficulty  which  constantly  arises  of 
deciding  whether  7rvevjbLa — u spirit” — is  to  be  understood 
of  the  Divine  Spirit  or  of  the  spiritual  part  of  man’s 
nature  as  distinguished  from  the  flesh.  Those  who 
have  taken  the  words  “quickened  in  the  Spirit”  of  the 
previous  verse  in  the  former  of  these  senses  explain  this 
passage  of  the  preaching  of  Christ  to  the  antediluvian 
world  through  His  servant  Noah.  The  Divine  fiat  had 
gone  forth.  The  Flood  was  to  come  and  bring  destruc- 
tion to  the  bodies  of  all  but  Noah  and  his  family.  But 
within  those  doomed  bodies  souls  were  shut  up,  and 
these  the  love  of  Christ  would  not  willingly  give  over. 
They  should  hear,  while  still  in  their  prison  of  the 
flesh,  the  offer  of  His  grace ; and  should  they  repent, 
the  waves  which  wrought  destruction  of  the  body 
might  release  them  from  the  bondage  of  corruption. 
This  was  the  purpose  of  God’s  long-suffering,  which 
waited  and  appealed  while  the  ark  was  a-preparing. 
Thus  did  the  Divine  Spirit  of  Christ  go  forth  as  a 
herald  of  mercy  to  the  impenitent,  proclaiming  that  for 
their  souls  the  door  of  forgiveness  was  not  yet  closed. 

Those,  on  the  contrary,  who  refer  “ quickened  in  the 
spirit  ” to  the  human  soul  of  Christ,  take  this  text  as 
an  additional  authority  for  the  doctrine  in  the  Apostles’ 
Creed  that  our  Lord’s  human  soul  after  the  Crucifixion 
descended  into  hell.  Thus,  they  hold,  His  pure  spirit 
went  beyond  this  world  to  experience  all  that  human 
spirits  can  know  before  the  judgement  comes.  Thither 
He  came  but  as  a Herald.  Death  and  the  grave  had 
no  power  to  detain  Him.  In  mercy  to  those  who  had 
passed  away  before  the  Incarnation,  He  brought  the 
message  of  the  mediatorial  work  which  He  had  com- 
pleted in  His  crucifixion.  The  sinners  before  the  Flood 


iii.  17-22.]  REWARDS  OF  SUFFERING  FOR  WELL-DOING  139 


are  singled  out  for  mention  by  St.  Peter  as  sinners 
above  all  men,  so  sunk  in  wickedness  that  but  eight 
were  found  worthy  to  be  saved  from  the  Deluge.  Thus 
the  magnitude  of  Christ’s  mercy  is  glorified.  He  who 
goes  to  seek  these  must  long  to  save  all  men.  And 
to  carry  this  message  of  glad  tidings  is  part  of  the 
recompense  for  the  agonies  of  Gethsemane  and  Calvary, 
a portion  of  what  made  it  a blessing  to  suffer  for  well- 
doing. 

Up  to  the  sixteenth  century  the  latter  exposition  and 
application  of  the  words  found  most  favour,  but  at 
the  time  of  the  Reformation  the  chief  authorities1 
expounded  them  of  the  preaching  of  ChrisPs  Spirit 
through  the  ministry  of  the  patriarch.  For  the  main 
argument  with  which  St.  Peter  is  dealing  these  applica- 
tions, however  interesting  in  themselves,  are  not  deeply 
important.  He  wants  to  set  before  the  converts  a 
warrant  for  what  he  has  said  about  the  blessedness  of 
suffering  for  righteousness.  If  we  accept  the  applica- 
tion to  Noah,  the  example  is  a powerful  one.  His 
sufferings  must  have  been  manifold.  The  long  time 
between  the  threatened  judgement  and  its  accomplish- 
ment was  filled  with  the  opposition  of  sinners  and  their 
mockery  and  taunts  over  his  patient  labour  on  the  ark, 
to  say  nothing  of  the  distress  of  soul  when  he  found 
his  preaching  falling  ever  on  deaf  ears.  But  his  trial 
had  its  reward  at  last  when  the  little  band  were  shut 
in  by  God  Himself,  and  the  ark  bore  them  safely  on 

1 It  marks  the  time  of  this  change  of  opinion  that  in  the  first  form 
of  the  English  Articles  (the  forty-two  of  1553)  the  text  1 Peter  iii.  19 
was  given  as  evidence  for  the  descent  into  hell  in  Article  III., 
but  in  the  later  form  (the  thirty-nine  of  1563)  the  allusion  to  St. 
Peter’s  words  was  omitted.  No  doubt  the  divines  of  that  time 
wished  to  do  away  with  all  that  might  be  used  to  countenance  the 
doctrine  of  purgatory. 


140 


THE  EPISTLES  OF  ST.  PETER 


the  rising  waters.  And  if  he  could  feel  that  any, 
though  perishing  in  body,  had  by  repentance  been 
saved  in  soul,  this  would  make  light  the  burden  even 
of  greater  suffering  than  had  fallen  to  the  patriarch, 
to  know  the  joy  which  comes  from  converting  a sinner 
from  the  error  of  his  way  and  therein  saving  a soul 
from  death. 

And  if  we  refer  the  words  “ quickened  in  the  spirit  ” 
to  the  soul  of  Christ,  parted  from  the  body  and  present 
in  the  spirit-world,  they  are  a link  to  connect  this 
passage  with  words  of  the  Apostle’s  sermon  on  the 
day  of  Pentecost.  There  he  does  speak  of  the  Lord’s 
descent  into  hell,  and  teaches  how  David  of  old  spake 
thereof  and  of  the  Resurrection  “ that  neither  was  He 
left  in  Hades,  nor  did  His  flesh  see  corruption  ” 
(Acts  ii.  31).  In  this  sense  the  quickening  in  the 
spirit  is  the  beginning  of  Christ’s  victory  and  triumph. 
It  is  the  earnest  of  eternal  life  to  all  believers.  And  how 
welcome  a message  to  those  who,  like  Abraham,  had 
rejoiced  in  faith  to  see  the  day  of  Christ,  to  hear  from 
His  own  lips  the  tidings  of  the  victory  won  ! Of  the 
Herald  of  such  a Gospel  message,  of  Him  who  by  His 
suffering  delivered  those  who  through  fear  6f  death 
were  all  their  lifetime  subject  to  bondage,  we  may, 
with  all  reverence,  speak  as  “ being  made  perfect  by 
becoming  the  Author  of  eternal  salvation  to  all  them 
that  obey  Him  ” (Heb.  v.  9). 

Wherein  few , that  is,  eight  souls , were  saved.  The 
building  of  the  ark  was  the  test  of  Noah’s  faith,  the 
ark  itself  the  means  of  his  preservation.  In  the  patri- 
arch’s sufferings  St.  Peter  has  found  an  apt  parallel 
to  the  life  of  these  Asian  Christians  : the  same  god- 
less surroundings  ; the  same  opposition  and  mockery  ; 
the  same  need  for  steadfast  faith.  But  if  rightly 


Hi.  17-22.]  REWARDS  OF  SUFFERING  FOR  WELL-DOING  14 1 


pondered,  the  Old  Testament  lesson  is  rich  in  teach- 
ing. Noah  becomes  a preacher  of  righteousness,  not 
for  his  own  generation  only,  but  for  all  time.  He 
suffered  in  his  well-doing.  Nothing  stings  more 
keenly  than  scorn  and  contempt.  These  he  experienced 
to  the  full.  He  came  as  God’s  herald  to  men  who 
had  put  God  out  of  all  their  thoughts.  His  message  was 
full  of  terror  : “ Behold,  I do  bring  a flood  of  waters 
upon  the  earth,  to  destroy  all  flesh  wherein  is  the 
breath  of  life  from  under  heaven  ; everything  that  is 
in  the  earth  shall  die”  (Gen.  vi.  17).  Few  heeded; 
fewer  still  believed.  But  when  the  work  of  the  mes- 
senger was  over ; when  the  ark  was  prepared,  and 
the  fountains  of  the  great  deep  were  broken  up,  and 
the  windows  of  heaven  were  opened  ; when  he  and  his 
were  shut  in  by  God,  then  appeared  the  blessedness. 
And  if  haply  there  had  been  any  in  whom  he  had 
beheld  signs  of  repentance,  how  the  thought  that  some 
souls  were  saved,  though  their  bodies  were  drowned 
with  the  rest,  would  magnify  the  rejoicing  of  the  rescued  ; 
and  the  overthrow  of  the  ungodly  would  proclaim  how 
little  ultimate  bliss  there  could  be  in  evil-doing.  All 
these  things  would  come  home  to  the  hearts  of  the 
“ strangers  of  the  dispersion.” 

And  were  they  few  in  number?  Fewer  still  were 
those  who  stood  with  Noah  in  the  world’s  corruption. 
But  God  was  with  him ; he  walked  with  God,  and 
found  grace  in  His  eyes  ; and  God  blessed  him  wnen 
the  Flood  was  gone,  and  by  the  sign  of  the  covenant, 
the  faithful  witness  in  heaven  (Psalm  lxxxix.  37),  has 
placed  a memorial  of  the  happiness  of  his  well-doing 
before  the  eyes  of  mankind  for  ever.  And  it  would 
comfort  the  believers  if  they  kept  in  mind  the  object 
which  St.  Peter  has  so  often  set  before  them,  and  on 


142 


THE  EPISTLES  OF  ST.  PETER 


which  he  would  have  them  set  their  desire  in  their 
distress.  There  was  hope,  nay  assurance,  that  the 
heathen  world  around  them  would  be  won  by  their 
steadfast  well-doing  to  the  service  of  the  Lord.  Christ 
did  not  send  His  followers  on  a hopeless  quest  when 
He  said,  u Go,  baptize  all  nations.”  It  was  no  material 
ark  they  were  set  to  fashion  ; they  were  exalted  to  be 
builders  of  the  Church  of  Christ.  And  to  put  one 
stone  upon  another  in  that  building  was  a joy  worth 
earning  by  a life  of  sacrifice.  „ 

Saved  through  water.  But  God  appointed  the  same 
waves  to  be  the  destruction  of  the  disobedient.  With 
no  faith-built  ark  in  which  to  ride  safe,  the  sinners 
perished  in  the  mighty  waters  which  to  Noah  were 
the  pathway  of  deliverance,  A solemn  thought  this 
for  those  who  have  the  offer  of  the  antitype  which  the 
Apostle  turns  next  to  mention  ! This  double  use  which 
God  makes  of  His  creatures — how  to  some  they  bring 
punishment,  to  others  preservation — is  the  theme  of 
several  noble  chapters  in  the  book  of  Wisdom  (xi.-xvi.), 
expanding  the  lesson  taught  by  the  pillar  of  a cloud, 
which  was  light  to  Israel,  while  it  was  thick  darkness 
to  the  Egyptians. 

Which  also  after  a true  likeness  doth  now  save  you , 
even  baptism.  Under  the  new  covenant  also  water  has 
been  chosen  by  Christ  to  be  the  symbol  of  His  grace. 
His  servants  are  baptized  into  the  name  of  the  Father, 
Son,  and  Holy  Ghost.  This  is  the  door  appointed  for 
entrance  into  the  family.  But  the  waters  of  the  Flood 
would  have  overwhelmed  Noah,  even  as  the  rest,  had 
he  not  been  within  the  ark,  and  the  ark  would  not 
have  been  made  had  he  been  lacking  in  faith.  So 
in  baptism  must  no  more  saving  office  be  ascribed 
to  the  water.  Even  the  Divine  word,  “ the  word  of 


iii.  17-22.]  REWARDS  OF  SUFFERING  FOR  WELL-DOING  143 


hearing,  did  not  profit  some,  because  they  were  not 
united  by  faith  with  them  that  heard  aright  ” (Heb.  iv.  2). 
Neither  does  the  sign  in ' baptism,  though  Divinely 
instituted,  profit,  being  alone.  The  Christian,  having 
been  cleansed  by  the  washing  of  water  with  the  word, 
is  sanctified  by  Christ  because  of  his  faith.  The 
washing  of  regeneration  must  be  joined  with  the  renew- 
ing  of  the  Holy  Ghost.  That  Spirit  does  not  renew, 
but  convicts  of  sin  those  who  believe  not  on  Christ 
(John  xvi.  8).  In  his  salvation  Noah  accepted  and 
acted  on  God's  warning  about  things  not  seen  as  yet, 
and  so  his  baptism  became  effectual.  In  faith,  too, 
Israel  marched  through  the  Red  Sea,  and  beheld  the 
overthrow  of  their  heathen  pursuers.  And  baptism 
mixed  with  faith  is  saving  now.  Those  Old  Testament 
deliverances  were  figures  only  of  the  true,  and  were 
but  for  temporal  rescue.  Christ’s  ordinance  is  that 
to  which  they  testified  before  His  coming,  and  is  coupled 
with  the  promise  of  His  presence  even  unto  the  end  of 
the  world. 

And  that  there  may  be  no  place  for  doubting,  the 
Apostle  subjoins  a twofold  explanation.  First  he  tells 
us  what  baptism  is  not,  then  what  it  is  and  what 
it  bestows.  It  is  not  the  putting  away  of  the  filth  of 
the  flesh . Were  this  all,  it  would  avail  no  more  than 
the  cardinal  ordinances  (with  meats  and  drinks  and 
divers  washings)  which  were  imposed  of  old  until 
a time  of  reformation.  Through  them  the  way  into 
the  holy  place  was  not  made  manifest,  nor  could  be. 
1 rue  baptism  is  the  interrogation  of  a good  conscience 
toward  God,  through  the  resurrection  of  Jesus  Christ. 
This  is  a spiritual  purification,  wrought  through  the 
might  of  Christ’s  resurrection.  And  the  Apostle 
describes  it  by  the  effect  which  it  produces  in  the 


144 


THE  EPISTLES  OF  ST.  PETER 


religious  condition  and  attitude  of  him  who  has  ex- 
perienced it.  The  sinner  who  loves  his  sin  dare  not 
question  his  conscience.  That  witness  would  pronounce 
for  his  condemnation.  So  he  finds  it  best  to  lull  it 
to  sleep,  or  perhaps  deaden  it  altogether.  But  to  him 
who,  being  risen  with  Christ  in  faith,  seeks  those 
things  that  are  above,  who  strives  to  make  himself 
spiritually  purer  day  by  day,  there  is  no  such  dread. 
Rather  by  constant  questioning  and  self-examination 
he  labours  that  his  conscience  may  be  void  of  offence 
towards  God  and  man.  That  man  not  only  dares,  but 
knows  it  to  be  a most  solemn  duty,  thus  to  purge  his 
conscience.  So  the  effect  of  baptism  is  daily  felt,  and 
the  questioned  soul  thankfully  bears  witness  to  the  active 
presence  of  the  Spirit,  for  the  bestowal  of  which  the 
Sacrament  was  the  primal  pledge. 

Others  have  rendered  eVcpcoT^/xa  “an  appeal,”  and 
have  joined  it  very  closely  with  the  words  toward 
God.  These  have  found  in  the  Apostle’s  explanation 
the  recognition  of  that  power  to  draw  nigh  unto  God 
which  the  purified  conscience  both  feels,  and  feels 
the  need  of.  There  are  daily  stumblings,  the  constant 
want  of  help ; and  through  Christ’s  resurrection  the 
way  is  opened,  a new  and  living  way,  into  the  holiest, 
and  the  power  is  granted  of  appealing  unto  God,  while 
the  sense  of  baptismal  grace  already  bestowed  gives 
confidence  and  certainty  that  our  petitions  will  be 
granted. 

Who  is  on  the  right  hand  of  God,  having  gone  into 
heaven ; angels  and  authorities  and  powers  being  made 
subject  unto  Him.  Now  the  Apostle  turns  back  to  his 
main  subject.  The  righteous  who  suffers  for,  and  in, 
his  righteousness,  may  not  only  be  a blessing  to  others, 
but  may  himself  find  blessing.  We  dare  only  use  the 


iii.  17-22.]  REWARDS  OF  SUFFERING  FOR  WELL-DOING  145 


words  which  the  Spirit  has  Supplied  when  we  speak  of 
Christ  being  perfected  by  what  He  endured;  But  the 
Apostle  to  the  Hebrews  has  a clear  teaching.  He 
speaks  of  Christ  as  being  “ the  effulgence  of  God’s 
glory,  and  the  very  image  of  His  person  ” (Heb.  i.  3). 
Yet  he  tells  that,  “ though  He  was  a Son,  He  learned 
obedience  by  the  things  which  He  suffered,  and  became 
thus  the  Author  of  eternal  salvation  unto  all  them  that 
obey  Him  ” (Heb.  v.  8).  And  he  goes  further,  and 
teaches  that  this  submission  of  Christ  to  suffering  was 
in  harmony  with  the  Divine  character  and  according  to 
God’s  own  purpose : “ It  became  Him  for  whom  are 
all  things,  and  through  whom  are  all  things,  in  bring- 
ing many  sons  unto  glory,  to  make  the  Author  of  their 
salvation  perfect  through  sufferings  ” (Heb.  ii.  10).  From 
all  eternity  Christ  was  perfect  as  the  Son  of  God,  but 
He  has  suffered  that  He  may  be  a perfect  Mediator. 
Why  this  was  well-pleasing  unto  the  Father  it  is  not 
ours  to  know,  nor  can  we  by  searching  find.  But,  the 
sufferings  ended,  He  is  crowned  with  glory ; Fie  is 
exalted  to  the  right  hand  of  the  Father ; He  is  made 
Lord  of  all.  This  He  taught  His  disciples  ere  He  sent 
them  to  baptize  : “ All  authority  hath  been  given  unto 
Me  in  heaven  and  on  earth  ” (Matt,  xxviii.  18).  Having 
taken  hold  of  the  seed  of  Abraham  and  consented  to 
be  made  lower  than  the  angels,  He  has  now  been  set 
“ far  above  all  principality,  and  power,  and  might,  and 
dominion,  and  every  name  that  is  named,  not  only  in 
this  world,  but  also  in  that  which  is  to  come”  (Eph.  i.  21), 
Thus  does  St.  Paul  teach  even  as  St.  Peter;  and  we 
may  believe,  though  we  fail  to  grasp  the  manner  thereof, 
that  through  His  humiliation  our  blessed  Lord  has 
been  exalted,  not  only  because  He  receives  for  ever  the 
praises  of  the  redeemed,  but  because  He  has  wrought 

xo 


146 


THE  EPISTLES  OF  ST.  PETER 


through  His  suffering  that  which  was  well-pleasing  in 
the  sight  of  the  Father. 

The  whole  clause  before  us  is  worthy  of  notice  for 
another  reason.  It  was  doubtless  written  before  our 
Gospels  were  in  circulation,  when  the’ life  and  work  of 
Jesus  were  only  published  by  the  oral  teaching  of  the 
Apostles  and  their  fellows ; yet  in  a summary  form  it 
covers  the  whole  field  of  the  Gospel  story.  Those  to 
whom  this  Epistle  was  written  had  been  taught  that 
Jesus  was  the  Christ,  had  heard  of  His  righteous  life 
among  men,  of  His  sufferings,  death,  and  resurrection, 
had  been  taught  that  afterwards  He  was  taken  up  into 
heaven.  They  knew  also  that  the  baptism  by  which 
they  had  been  admitted  into  the  Christian  communion 
was  His  ordinance  and  the  appointed  door  into  the 
Church  which  He  lived  and  died  to  build  up  among 
men.  Thus,  without  the  Gospels,  we  have  the  Gospel 
in  the  Epistles,  and  a witness  to  the  integrity  of  that 
history  of  Christ’s  life  which  has  come  down  to  us  in 
the  narratives  of  the  Evangelists.  And  when  all  the 
contributions  of  the  Apostolic  Epistles  are  put  side  by 
side,  we  may  easily  gather  from  them  that  the  history 
of  Jesus  which  we  have  now  is  that  which  the  Church 
has  possessed  from  the  beginning  of  the  Gospel. 


XII 


1HE  LESSONS  OF  SUFFERING 


*4 1 


XII 

THE  LESSONS  OF  SUFFERING 

“ Forasmuch  then  as  Christ  suffered  in  the  flesh,  arm  ye  yourselves 
also  with  the  same  mind  ; for  he  that  hath  suffered  in  the  flesh  hath 
ceased  from  sin ; that  ye  no  longer  should  live  the  rest  of  your  time 
in  the  flesh  to  the  lusts  of  men,  but  to  the  will  of  God.  For  the  time 
past,  may  suffice  to  have  wrought  the  desire  of  the  Gentiles,  and  to 
have  walked  in  lasciviousness,  lusts,  winebibbings,  revellings,  carous- 
ings,  and  abominable  idolatries  : wherein  they  think  it  strange  that 
ye  run  not  with  them  into  the  same  excess  of  riot,  speaking  evil  of 
you  : who  shall  give  account  to  Him  that  is  ready  to  judge  the  quick 
and  the  dead.  For  unto  this  end  was  the  gospel  preached  even  to 
the  dead,  that  they  might  be  judged  according  to  men  in  the  flesh, 
but  live  according  to  God  in  the  spirit.” — I Peter  iv.  1-6. 

IT  is  always  hard  to  swim  against  the  stream ; and 
if  the  effort  be  a moral  one,  the  difficulty  is  not 
lessened.  These  early  Christians  were  finding  it  so. 
For  them  there  must  have  existed  hardships  of  which 
to-day  we  can  have  no  experience,  and  form  but  an 
imperfect  estimate.  If  they  lived  among  a Jewish 
population,  these  were  sure  to  be  offended  at  the  new 
faith.  And  when  we  remember  the  zeal  for  persecu- 
tion of  a Saul  of  Tarsus,  we  can  see  that  in  many 
cases  the  better  the  Jew,  the  more  would  he  feel  him- 
self bound,  if  possible,  to  exterminate  the  new  doctrines. 
Among  the  heathen  the  lot  of  the  Christians  was  often 
worse.  Did  the  people  listen  a while  to  the  teaching 
of  the  missionaries,  yet  so  unstable  were  they  that,  as 

*49 


THE  EPISTLES  OF  ST.  PETER 


ISO 


at  Lystra,  to-day  might  see  them  stoning  those  whom 
yesterday  they  were  venerating  as  gods ; and  they 
could  easily,  by  reason  of  their  greater  numbers,  bring 
the  magistrates  to  inflict  penalties  even  where  the 
multitude  refrained  from  mob  violence.  The  cry, 
“These  men  exceedingly  trouble  our  city  ” or  “ These 
who  turn  the  world  upside  down  are  come  among  us,” 
was  sure  to  find  a ready  audience ; while  the  uproar 
and  violence  which  raged  in  a city  like  Ephesus,  when 
Paul  and  his  companions  preached  there,  shows  how 
many  temporal  interests  could  be  banded  together 
against  the  Christian  cause.  On  individual  believers, 
not  of  the  number  of  the  preachers,  the  more  violent 
attacks  might  not  fall ; but  to  suffer  in  the  flesh  was 
the  lot  of  most  of  them  in  St.  Peter’s  day.  Hence  the 
strong  figure  he  employs  to  describe  the  preparation 
they  will  need  : Arm  ye  yourselves — make  you  ready, 
for  you  are  going  forth  to  battle.  St.  Paul  also,  writing 
to  Rome  and  Corinth,  uses  the  same  figure : “ Let 
us  put  on  the  armour  of  light,”  “ the  armour  of 
righteousness  on  the  right  hand  and  on  the  left.” 
Forasmuch  then  as  Christ  suffered  in  the  flesh , arm  ye 
yourselves  also  with  the  same  mind.  Though  some 
strokes  of  the  foe  will  fall  on  the  flesh,  the  conflict  is 
really  a spiritual  one.  The  suffering  in  the  body  is 
to  be  sustained  and  surmounted  b}^  an  inward  power ; 
the  armour  of  light  and  of  righteousness  is  the  equip- 
ment of  the  soul,  which  panoply  the  Apostle  here  calls 
the  mind  of  Christ.  Now  what  is  the  mind  of  Christ 
which  can  avail  His  struggling  servants  ? The  word 
implies  intention,  purpose,  resolution,  that  on  which  the 
heart  is  set.  Now  the  intention  of  Christ’s  life  was  to 
oppose  and  overcome  all  that  was  evil,  and  to  conse- 
crate Himself  to  all  good  for  the  love  of  His  people. 


iv.  1-6.] 


THE  LESSONS  OF  SUFFERING 


151 


This  latter  He  tells  us  in  His  parting  prayer  for  His 
disciples : “ For  their  sakes  I sanctify  Myself,  that 
they  themselves  also  may  be  sanctified  in  truth  ” 
(John  xvii.  19),  while  every  action  of  His  life  proclaims 
His  determined  enmity  against  sin.  This  brought  Him 
obloquy  while  He  lived  in  the  world,  and  in  the  end 
a shameful  death ; but  these  things  did  not  abate  His 
hatred  of  sin,  nor  lessen  His  love  for  sinners.  For  still 
into  the  city  where  He  reigns  there  shall  in  no  wise 
enter  anything  that  defileth  (Rev.  xxi.  27),  though  to  the 
faithful  penitent  “ the  Spirit  and  the  bride  say,  Come, 
and  he  that  is  athirst,  let  him  come ; he  that  will,  let 
him  take  the  water  of  life  freely  ” (Rev.  xxii.  17). 

Christ  bare  willingly  all  that  was  laid  upon  Him  that 
He  might  bring  men  unto  God.  This  is  the  spirit, 
this  the  purpose,  the  intent,  with  which  His  followers 
are  to  be  actuated  : to  have  the  same  strenuous  abhor- 
rence of  sin,  the  same  devotion  in  themselves  to 
goodness,  which  shall  make  them  inflexible,  however 
fiercely  they  may  be  assailed.  Let  them  only  make 
the  resolve,  and  power  shall  be  bestowed  to  strengthen 
them.  He  who  says,  “Arm  yourselves,”  supplies  the 
weapons  when  His  servants  need  them.  Jesus  Him- 
self found  them  ready  when  the  tempter  came,  and 
drew  them  in  all  their  keenness  and  strength  from  the 
Divine  armoury.  Satan  comes  to  others  as  he  came 
to  Christ,  and  will  make  them  flinch  and  waver,  if 
he  can.  At  times  he  offers  attractive  baits;  at  times 
he  brings  fear  to  his  aid.  But,  in  whatever  shape  he 
comes  or  sends  his  agents,  let  them  but  cling  to  the 
mind  of  Christ,  and  they  shall,  like  Him,  say  trium- 
phantly, “Get  thee  behind  me,  Satan.” 

I1  or  he  that  hath  suffered  in  the  flesh  hath  ceased  from 
sm.  God  intends  it  to  be  so,  and  the  earnest  Christian 


1 52 


THE  EPISTLES  OF  ST.  PETER 


strives  with  ail  his  might  that  it  may  be  so.  To  help 
men  God  sends  them  sufferings,  and  intends  them  to 
have  a moral  effect  on  the  life.  They  are  not  penal ; 
they  are  the  discipline  of  perfect  love  desiring  that  men 
should  be  held  back  from  straying.  Men  cannot  always 
see  the  purposes  of  God  at  first,  and  are  prone  to 
bewail  their  lot.  But  here  and  there  a saint  of  old 
has  left  his  testimony.  One  of  the  later  psalmists  had 
discovered  the  blessedness  of  God-sent  trials  : “ Before 
I was  afflicted  I went  astray ; but  now  I observe 
Thy  word  ” ; and,  in  thankful  acknowledgment  of 
the  love  which  sent  the  blows,  he  adds,  u It  is  good 
for  me  that  I have  been  afflicted,  that  I might  learn 
Thy  statutes’’  (Psalm  cxix.  67,  71).  Hezekiah  had 
learnt  the  lesson,  though  it  brought  him  close  to  the 
gates  of  the  grave  ; but  he  testifies,  “ Behold,  it  was 
for  my  peace  that  I had  great  bitterness.  . . . Thou 
hast  cast  all  my  sins  behind  Thy  back  ” (Isa.  xxxviii.  17). 
God  had  blotted  out  the  evil  record,  that  he  who  had 
suffered  in  the  flesh  might  cease  from  sin.  It  is  good 
for  us  thus  to  recognise  that  God’s  dispensations  are 
for  our  correction  and  teaching,  and  that  without  them 
we  should  have  been  verily  desolate,  left  to  choose  our 
own  way,  which  would  surely  have  been  evil ; and 
though  we  cannot  cease  from  sin  while  we  are  in  the 
flesh,  God’s  mercy  places  the  ideal  state  before  us — He 
that  hath  suffered  in  the  flesh  hath  ceased  from  sin — 
that  we  may  be  strengthened,  nevermore  to  submit 
ourselves  to  the  yoke  of  wickedness.  How  shall  he 
that  is  dead  to  sin  live  any  longer  therein  ? Live 
therein  he  cannot.  Of  that  old  man  within  him  he 
will  have  no  resurrection,  for  though  the  motions,  the 
promptings  to  evil,  are  there,  the  love  of  evil  is  slain 
by  the  greater  love  of  Christ. 


iv.  1-6.] 


THE  LESSONS  OF  SUFFERING 


153 


That  ye  no  longer  should  live  the  rest  of  your  time  in 
the  flesh  to  the  lusts  oj  men,  hut  to  the  will  of  God . 
Christians  must  live  out  their  lives  till  God  calls  them, 
and  for  the  rest  of  their  time  in  the  flesh  they  will  be 
among  their  wonted  surroundings.  Just  as  Christian 
slaves  must  abide  with  their  masters,  and  Christian 
wives  continue  with  their  husbands,  so  each  several 
believer  must  do  his  duty  where  God  has  placed  him. 
But  because  he  is  a believer  it  will  be  done  in  a 
different  spirit.  He  is  daily  cutting  himself  away  from 
what  the  world  counts  for  life  ; he  has  begun  to  live 
in  the  Spirit,  and  the  natural  man  is  weakened  day  by 
day  ; he  knows  that  what  is  born  of  the  flesh  is  flesh, 
and  bears  the  taint  of  sin  : so  he  refuses  to  follow 
where  it  would  lead  him.  Men  often  plead  for  evil 
habits  that  they  are  natural,  forgetting  that  “ natural  ” 
thus  used  means  human,  corrupt  nature.  The  birth 
of  the  Spirit  transforms  this  nature,  and  the  renewed 
man  goes  about  his  worldly  life  with  a new  motive, 
new  purposes.  He  must  follow  his  lawful  calling  like 
other  folks,  but  the  sense  of  his  pilgrimage  makes 
him  to  differ ; he  is  longing  to  depart,  and  holds 
himself  in  constant  readiness.  Worldly  men  live  as 
though  they  were  rooted  here  and  would  never  be 
moved.  “ Their  inward  thought  is  that  their  houses 
shall  continue  for  ever,  and  their  dwelling-places  to  all 
generations  ; they  call  their  lands  after  their  own 
names  ” (Psalm  xlix.  n).  To  the  servant  of  Christ  life 
wears  another  aspect.  He  is  content  to  live  on,  for 
God  so  wills  it,  and  has  work  for  him  to  do.  To 
continue  in  the  flesh  may  be,  as  it  was  to  St.  Paul,  the 
fruit  of  his  labour.  And  he  welcomes  this  owning  of 
his  work,  and  will  spend  his  powers  in  like  service. 
Yet,  with  the  Apostle,  he  has  ever  “ the  desire  to 


154 


THE  EPISTLES  OF  ST.  PETER 


depart  and  be  with  Christ,  for  it  is  very  far  better  ” 
(Phil.  i.  23), 

And  as  he  strives  to  fulfil  God’s  intent  by  crucifying 
the  old  man  and  ceasing  from  sin,  the  Christian  rejoices 
in  a growing  sense  of  freedom.  To  follow  the  lusts  of 
men  was  to  serve  many  and  hard  taskmasters.  Riches, 
fame,  luxury,  sensual  indulgences,  riotous  living,  are  all 
keen  to  win  new  slaves,  and  paint  their  lures  in  the 
most  attractive  colours ; and  one  appetite  will  make 
itself  the  ally  of  another,  lust  hard  by  greed,  so  that 
the  chains  of  him  who  takes  service  with  them  are 
riveted  many  times  over,  and  difficult,  often  impossible, 
to  be  cast  off.  But  the  will  of  God  is  one  : “ One  is 
your  Master”  ; “ Love  the  Lord  your  God  with  all  your 
heart  ” ; u And  all  ye  are  brethren  ” ; “ Love  your  neigh- 
bour as  yourself.”  Then  shall  you  enter  into  life.  And 
the  life  of  this  promise  is  not  that  fragment  of  time 
which  remains  to  men  in  the  flesh,  but  that  unending 
after-life  where  the  natural  body  shall  be -exchanged 
for  a spiritual  body,  and  death  be  swallowed  up  in 
victory. 

For  the  time  past  may  suffice  to  have  wrought  the  desire 
of  the  Gentiles.  The  Apostle  here  seems  to  be  addressing 
the  Jews  who,  living  among  the  Gentiles,  had,  like  their 
forefathers  in  Canaan,  learned  their  works.  The  nation 
was  not  so  prone  to  fall  away  into  heathendom  after 
the  Captivity ; yet  some  of  them  in  the  dispersion,  like 
Samson  when  he  went  down  unto  the  Philistines,  may 
have  been  captured  and  blinded  and  made  to  serve. 
The  proximity  of  evil  is  infectious.  To  the  Gentile 
converts  St.  Peter  speaks  elsewhere  as  having  been 
slaves  to  their  lusts  in  ignorance  (i.  14).  But  whether 
Jew  or  Gentile,  when  they  had  once  tasted  the  joy  of 
this  purer  service,  this  law  of  obedience  which  made 


iv.  1-6.] 


THE  LESSONS  OF  SUFFERING 


155 


them  truly  free,  they  would  be  strengthened  to  suffer 
in  the  flesh  rather  than  fall  back  upon  their  former  life. 
The  time  would  seem  enough,  far  more  than  enough, 
to  have  been  thus  defiled.  All  was  God’s ; all  that 
remained  must  be  given  to  Him  with  strenuous 
devotion. 

St.  Peter  seems  to  place  in  contrast,  as  he  describes 
the  two  ways  of  life,  two  words,  one  by  which  he 
denotes  the  service  of  God,  by  the  other  devotion  to  the 
world  and  its  attractions.  The  former  ( deXrj/jia ) implies 
a pleasure  and  joy ; it  is  the  will  of  God,  that  which  He 
delights  in,  and  which  He  makes  to  be  a joy  to  those 
who  serve  Him.  The  other  (/ SouXrjjma ) has  a sense  of 
longing,  unsatisfied  want,  a state  which  craves  for 
something  which  it  cannot  attain.  St.  Paul  describes 
it  as  “led  away  by  divers  lusts,  ever  learning”  (but 
in  an  evil  school),  “ never  able  to  come  to  the  know- 
ledge of  the  truth,  corrupted  in  mind,  reprobate  ” 
(2  Tim.  iii.  7).  Such  is  the  desire  of  the  Gentiles.  The 
Apostle  describes  it  in  his  next  words  : To  have  walked 
in  lasciviousness , lusts  y winebibbings , revellings}  carous- 
ingSy  and  abominable  idolatries.  How  gross  heathendom 
can  be  our  missionaries  from  time  to  time  reveal  to  us. 
All  the  corruptions  which  they  describe  were  reigning 
in  full  power  round  about  these  converts.  When  men 
change  the  glory  of  the  incorruptible  God  for  the  like- 
ness of  corruptible  man  or  even  worse,  and  worship 
and  serve  the  creature,  their  own  animal  passions, 
rather  than  the  Creator,  there  is  no  depth  of  degrada- 
tion to  which  they  may  not  sink.  St.  Paul  has  painted 
for  us  some  dark  pictures  of  what  such  lives  could  be 
(Rom.  i.  24-32  ; Col.  iii.  5-8).  But  though  Christianity 
in  our  own  land  have  forced  sin  to  veil  some  of  its 
fouler  aspects,  vice  has  not  changed  its  nature.  The 


156 


THE  EPISTLES  OF  ST.  PETER 


same  passions  rule  in  the  hearts  of  those  who  live  to 
the  lusts  of  men,  and  not  to  the  will  of  God.  The  flesh 
warreth  against  the  Spirit,  even  if  the  Spirit  be  not 
utterly  quenched,  and  brings  men  into  its  slavery.  For 
the  sake  of  Christ,  then,  and  for  love  of  the  brethren,  the 
faithful  have  need  still  to  be  proclaiming,  Let  the  time 
past  suffice  y and  by  their  actions  to  testify  that  they 
are  willing  to  suffer  in  the  flesh,  if  so  be  they  may 
thereby  be  sustained  in  the  battle  against  sin  and  may 
strengthen  their  brethren  to  walk  in  a new  way. 

Wherein  they  think  it  strange  that  ye  run  not  with  them 
into  the  same  excess  of  riot}  speaking  evil  of  you.  The 
godless  love  to  be  a large  company,  that  they  may  keep 
one  another  in  heart.  Hence  they  who  have  been  of 
them,  and  would  fain  withdraw,  have  no  easy  task  ; 
and  to  win  new  comrades  sinners  are  ever  most 
solicitous.  Their  invitations  at  first  will  take  a friendly 
tone.  Solomon  understood  them  well,  and  described 
them  in  warning  to  his  son  : “ Come  with  us,”  they  say  : 
“let  us  lay  wait  for  blood  ; let  us  lurk  privily  for  the 
innocent  without  cause  ; let  us  swallow  them  up  alive 
as  Sheol,  and  whole  as  those  that  go  down  into  the  pit. 
We  shall  find  all  precious  substance ; we  shall  fill  our 
houses  with  spoil.  Thou  shalt  cast  thy  lot  among  us ; 
we  will  all  have  one  purse”  (Prov.  i.  11-14).  This 
is  one  fashion  of  their  excess  of  riot,  but  there  are 
many  more.  The  Apostle’s  words  picture  their  life  as 
an  overflow,  a deluge.  And  the  figure  is  not  strange 
in  Holy  Writ.  “ The  floods  of  ungodly  men  made  me 
afraid,”  says  the  Psalmist  (Psalm  xviii.  14);  and  St. 
Jude,  writing  about  the  same  time  as  St.  Peter  and  of 
the  same  evil  days,  calls  such  sinners  “ wild  waves 
of  the  sea,  foaming  out  their  own  shames”  (Jude  14). 
“ Shames,”  he  says,  because  the  floods  of  excess  pour 


iv.  i-6.] 


THE  LESSONS  OF  SUFFERING 


157 


on  in  overwhelming  abundance,  and  those  who  escape 
from  them  do  so  only  with  much  suffering  in  the  flesh, 
sent  of  God,  to  set  them  free  from  sin. 

And  if  there  be  no  hope  of  winning  recruits  or 
alluring  back  those  who  have  escaped,  the  godless 
follow  another  course.  They  hate,  and  persecute,  and 
malign.  Ever  since  the  days  of  Cain  this  has  been  the 
policy  of  the  wicked,  though  not  all  push  it  so  far  as 
did  the  first  murderer  (1  John  iii.  12).  For  the  life  of 
the  righteous  is  a constant  reproach  to  them.  They 
have  made  their  own  choice,  but  it  yields  them  no 
comfort ; and  if  one  means  of  making  others  as 
wretched  as  themselves  fails,  they  take  another.  They 
point  the  finger  of  hatred  and  scorn  at  the  faithful. 
To  the  Greeks  Christ’s  faith  was  foolishness.  The 
Athenians,  full  of  this  world’s  wisdom,  asked  about 
Paul,  “What  will  this  babbler  say?”  and  mocked  as 
they  heard  of  the  resurrection  of  the  dead.  With  them 
and  such  as  they  this  life  is  all.  But  the  Christian 
has  his  consolation  : he  has  committed  his  cause  to 
another  Judge,  before  whom  they  also  who  speak  evil 
of  him  must  appear. 

Who  shall  give  account  to  Him  that  is  ready  to  judge 
the  quick  and  the  dead.  The  Christian  looks  on  to 
the  coming  judgement.  He  can  therefore  disregard  the 
censures  of  men.  Neither  the  penalties  nor  the 
revilings  of  the  world  trouble  him.  They  are  a part  of 
the  judgement  in  the  present  life  ; by  them  God  is 
chastening  him,  preparing  him  by  the  suffering  in  the 
flesh  to  be  more  ready  for  the  coming  of  the  Lord.  In 
that  day  it  will  be  seen  how  the  servant  has  been  made 
like  unto  his  Master,  how  he  has  welcomed  the  purging 
which  Christ  gives  to  His  servants  that  they  may  bring 
forth  more  fruit.  He  believes,  yea  knows,  that  in  the 


THE  EPISTLES  OF  ST.  PETER 


158 


Judge  who  has  been  teaching  and  judging  him  here 
day  by  day  he  will  find  a Mediator  and  a Saviour. 
With  the  unbeliever  all  is  otherwise.  He  has  refused 
correction,  has  chosen  his  own  path,  and  drawn  away 
his  neck  from  the  yoke  of  Christ ; his  judgment  is  all 
yet  to  come.  The  Judge  is  ready,  but  He  is  full  of 
mercy.  St.  Peter’s  phrase  implies  this.  It  tells  of 
readiness,  but  also  of  holding  back,  of  a desire  to  spare. 
He  is  on  His  throne,  the  record  is  prepared,  but  yet 
He  waits ; He  is  Himself  the  long-suffering  Vine- 
dresser who  pleads,  “ Let  it  alone  this  year  also.” 

Such  has  been  the  mercy  of  God  even  from  the  days 
of  Eden.  In  the  first  temptation  Eve  adds  one  sin 
upon  another.  First  she  listens  to  the  insidious  ques- 
tioning which  proclaims  the  speaker  a foe  to  God : 
then  without  remonstrance  she  hears  God’s  truth 
declared  a lie  ; hearkens  to  an  aspersion  of  the  Divine 
goodness ; then  yields  to  the  tempter,  sins,  and  leads 
her  husband  into  sin.  Not  till  then  does  God’s  judge- 
ment fall,  which  might  have  fallen  at  the  first  offence  ; 
and  when  it  is  pronounced,  it  is  full  of  pity,  and  gives 
more  space  for  repentance.  So,  though  the  Judge  be 
ready,  His  mercy  waits.  For  He  will  judge  the  dead 
as  well  as  the  living,  and  while  men  live  His  compas- 
sion goes  forth  in  its  fulness  to  the  ignorant  and  them 
that  are  out  of  the  way. 

For  unto  this  end  was  the  gospel  preached  even  to  the 
dead , that  they  might  be  judged  according  to  men  in  the 
fleshy  but  live  according  to  God  in  the  spirit . “ Unto  this 

end ” — what  does  it  signify  ? What  but  that  God  has 
ever  been  true  to  the  name  under  which  He  first 
revealed  Himself : “ The  Lord  God,  merciful  and 
gracious  ” (Exod.  xxxiv.  6) ; that  He  has  been  preach- 
ing the  Gospel  to  sinners  by  His  dispensations  from 


iv.  1-6.] 


THE  LESSONS  OF  SUFFERING 


5*9 


the  first  day  until  now?  Thus  was  the  Gospel  preached 
unto  Abraham  (Gal.  iii.  8)  when  he  was  called  from 
the  home  of  his  fathers,  and  pointed  forward  through 
a life  of  trial  to  a world-wide  blessing.  Heeding  the 
lesson,  he  was  gladdened  by  the  knowledge  of  the  day 
of  Christ.  In  like  manner  and  unto  this  end  was 
the  Gospel  sent  to  God’s  people  in  the  wilderness 
(Heb.  iv.  2),  even  as  unto  us  ; but  the  word  of  hearing 
did  not  profit  them.  With  many  of  them  God  was 
not  well  pleased.  Yet  He  showed  them  in  signs  His 
Gospel  sacraments.  They  were  all  baptized  unto  Moses 
in  the  cloud  and  in  the  sea,  did  all  eat  the  same 
spiritual  meat,  and  all  drank  the  same  spiritual  drink 
(1  Cor.  x.  2-4),  for  Christ  was  with  them,  as  their  Rock 
of  refreshing,  all  their  journey  through  the  desert, 
preaching  the  Gospel  by  visitations  now  of  mercy,  now 
of  affliction.  Unto  this  end  He  brought  them  many  a 
time  under  the  yoke  of  their  enemies ; unto  this  end 
He  sent  them  into  captivity.  Thus  were  they  being 
judged,  as  men  count  judgements,  if  haply  they  might 
listen  in  this  life  to  the  gospel  of  trial  and  pain,  and  so 
live  at  last,  as  God  counts  life,  in  the  spirit,  when  the 
final  judgement-day  is  over.  They  are  dead,  but  to 
every  generation  of  them  was  the  Gospel  preached, 
that  God  might  gather  Him  a great  multitude  to  stand 
on  His  right  hand  in  the  day  of  account. 

Some  have  applied  the  words  of  this  verse  to  the 
sinners  of  the  days  of  Noah,  connecting  them  closely 
with  iii.  19 ; and  truly,  though  they  be  but  one 
example  out  of  a world  of  mercies,  they  are  very 
notable.  They  were  doomed  ; they  were  dead  while 
they  lived : “ Everything  that  is  in  the  earth  shall 
die”  (Gen.  vi.  17).  Yet  to  them  the  preacher  was 
sent,  and  unto  this  end  : that  though  they  were  to  be 


i6o 


THE  EPISTLES  OF  ST.  PETER 


drowned  in  the  Deluge,  and  so  in  men’s  sight  be 
judged,  their  souls  might  be  saved,  as  God  would  have 
them  saved,  in  the  great  day  of  the  Lord.  But  every 
visitation  is  a gospel,  a gospel  unto  this  end : that 
through  judgement  here  a people  may  be  made  ready  in 
God’s  sight  to  be  called  unto  His  rest. 

Few  passages  have  more  powerful  lessons  than  this 
for  every  age.  The  world  is  full  of  suffering  in  the 
flesh.  Who  has  not  known  it  in  many  kinds  ? But  it* 
is  in  consequence,  to  those  who  will  hear,  very  full 
of  Gospel  sermons.  They  cry  aloud,  Sin  no  more  ; 
the  time  past  may  suffice  to  have  wrought  the  will  of 
the  Gentiles.  Suffering  does  not  mean  that  God  is  not 
full  of  love  ; rather  it  is  a token  that,  in  His  great  love, 
He  is  training  us,  opening  our  eyes  to  our  wrong- 
doings that  we  may  cast  them  off,  and  giving  us  a true 
standard  to  judge  between  the  desire  of  the  Gentiles 
and  the  will  of  God.  And  though  men  may  look  on  us 
as  sore  afflicted,  our  Father,  when  the  rest  of  our  time 
in  the  flesh  shall  be  ended,  will  give  us  the  true  life 
with  Him  in  the  spirit. 


XIII 


CHRISTIAN  SERVICE  FOR  GOD'S  GLORY 


161 


II 


XIII 


CHRISTIAN  SERVICE  FOR  GOD'S  GLORY 


“ But  the  end  of  all  things  is  at  hand  : be  ye  therefore  of  sound 
mind,  and  be  sober  unto  prayer  : above  all  things  being  fervent  in 
your  love  among  yourselves ; for  love  covereth  a multitude  of  sins  : 
using  hospitality  one  to  another  without  murmuring:  according  as 
each  hath  received  a gift,  ministering  it  among  yourselves,  as  good 
stewards  of  the  manifold  grace  of  God  ; if  any  man  speaketh,  speak- 
ing as  it  were  oracles  of  God  ; if  any  man  ministereth,  ministering 
as  of  the  strength  which  God  supplieth  : that  in  all  things  God  may 
be  glorified  through  Jesus  Christ,  whose  is  the  glory  and  the  dominion 
for  ever  and  ever.  Amen.” — I Peter  iv.  7—1 1 . 


UT  the  end  of  all  things  is  at  hand . Well-nigh  two 


thousand  years  have  passed  away  since  the 
Apostle  wrote  these  words.  What  are  we  to  think 
of  the  teaching  they  convey?  For  it  is  not  St.  Peter’s 
teaching  only.  Those  who  laboured  with  him  were 
all  of  the  same  mind  ; all  gave  the  same  note  of  warn- 
ing to  their  converts.  St.  Paul  exhorts  the  Philippians, 
“ Let  your  moderation  be  known  unto  all  men.  The 
Lord  is  at  hand  ” (Phil.  iv.  5) ; and  in  the  first  letter  to 
the  Corinthians  the  last  words  before  his  benediction 
are  to  the  same  purport:  “ Maran  atha”  (1  Cor.  xvi.  22); 
that  is,  The  Lord  cometh.  St.  James  preaches, 
“ Stablish  your  hearts,  for  the  coming  of  the  Lord 
draweth  nigh  ” (James  v.  8).  To  the  Hebrews  the 
Apostle  writes,  u Yet  a little  while,  and  He  that  shall 
come  will  come,  and  will  not  tarry  ” (Heb.  x.  37). 


164 


THE  EPISTLES  OF  ST.  PETER 


While  St.  John,  who  lived  longer  than  any  of  the  rest, 
conveys  the  warning  even  in  more  solemn  tones : 
“ Little  children,  it  is  the  last  hour”  (1  John  ii.  18). 
Are  we  to  look  on  these  admonitions  as  so  many  mis- 
taken utterances  ? Are  we  to  think  that  the  disciples 
had  misunderstood  the  Lord’s  teaching,  or  would  they 
say  the  same  words  if  they  were  with  us  to-day  ? 

We  may  allow  that  those  who  had  been  present  at 
the  Ascension,  and  had  heard  the  words  of  the  angels 
declaring  that  “ this  same  Jesus  should  so  come  as 
they  had  seen  Him  go  into  heaven”  (Acts  i.  n),  might 
expect  His  return  to  judge  the  world  to  be  not  far 
distant.  But,  in  whatever  they  say  in  reference  thereto, 
their  main  concern  is  that  men  should  be  ready.  “ In 
such  an  hour  as  ye  think  not  the  Son  of  man  cometh,” 
is  the  ground-text  of  all  their  exhortations.  Now 
had  arrived  the  fulness  of  the  time  (Gal.  iv.  4)  in 
which  God  had  sent  forth  His  Son,  born  of  a woman  ; 
and  if  we  take  the  verb  of  St.  Peter’s  sentence 
rjyyuce,  “ has  come  near,”  we  feel  that  he  viewed  the 
new  era  on  which  the  world  had  entered  in  this  light. 
And  so  did  the  other  Apostles.  One  says,  “ Now  once 
in  the  end  of  the  ages  hath  Christ  been  manifested  ” 
(Heb.  ix.  26)  ; another  teaches  that  things  of  old 
“were  written  for  our  admonition,  upon  whom  the  ends 
of  the  ages  are  come”  (1  Cor.  x.  11).  God  has 
spoken  aforetime  in  many  portions  and  in  many  ways, 
but  in  the  end  of  these  days  He  hath  spoken  in  His 
Son  (Heb.  i.  2).  All  things  are  now  summed  up  in 
Christ ; He  is  the  end  of  all  things.  Prophecy,  type, 
sacrifice,  all  have  passed  away.  There  will  come  no 
new  revelation ; no  word  more  will  be  added  to  the 
Divine  book.  Its  lessons  will  find  in  each  generation 
new  illustrations,  new  applications,  but  will  admit  no 


iv.  7-1 1.]  CHRISTIAN  SERVICE  FOR  GOD’S  GLORY  165 


change  of  form  or  substance.  The  Christian  dispensa- 
tion, be  it  long  or  short,  is  the  last  time  ; it  will  close 
with  the  Second  Advent.  And  continual  preparedness 
is  to  be  the  Christian’s  attitude.  And  this  is  the 
purport  of  St.  Peter’s  next  exhortations,  which  are  as 
forceful  to-day  as  they  were  eighteen  hundred  years 
ago. 

Be  ye  therefore  of  sound  mind.  Exactly  the  counsel 
which  should  follow  the  previous  lesson.  It  was 
misinterpreted  at  first,  as  it  has  been  since.  We  know 
how  unwisely  the  Thessalonians  behaved  when  they 
had  been  told  by  St.  Paul,  (i  The  day  of  the  Lord  so 
cometh  as  a thief  in  the  night  ” (1  Thess.  v.  2).  The 
Apostle  learnt  that  they  were  sorely  disturbed,  and 
wrote  them  a second  letter,  from  which  we  can  gather 
how  far  they  had  wandered  from  soundness  of  mind. 
At  first  the  Apostle  speaks  gently  : “ Be  not  quickly 
shaken  from  your  mind,  nor  yet  be  troubled,  either 
by  spirit,  or  by  word,  or  by  epistle  as  from  us,  as  that 
the  day  of  the  Lord  is  now  present  ” (2  Thess.  ii.  2). 
But  soon  he  shows  us  how  the  excitement  had  operated. 
Some  among  them  had  begun  to  walk  disorder^, 
apparently  thinking  that  they  might  live  upon  the 
community,  working  not  at  all,  but  being  busybodies. 
These  made,  no  doubt,  the  approach  of  the  day  of  the 
Lord  their  pretext.  St.  Paul  bids  such  men  in  quiet- 
ness to  work  and  eat  their  own  bread.  To  be  found 
at  their  duty  was  the  best  way  of  preparing  for  the 
end. 

How  soundness  of  mind  may  serve  the  Church  of 
Christ  is  seen  in  the  settlement  of  that  murmuring 
which  arose  (Acts  vi.  1)  as  soon  as  the  Christian 
disciples  began  to  be  multiplied  in  Jerusalem.  It  was 
the  Grecian  Jews  who  complained  that  their  widows 


THE  EPISTLES  OF  ST.  PETER 


1 66 


were  neglected.  The  Apostles  wisely  withdrew  from 
the  distribution  about  which  the  complaint  was  made, 
and  more  wisely  still  gave  the  oversight  into  the  hands 
of  Greeks  (as  the  forms  of  ail  their  names  bear  witness) 
who  would  be  fully  trusted  by  the  murmurers.  “ And 
the  word  of  God  increased.”  The  pages  of  Church 
history  supply  examples  in  abundance  of  the  need  in 
religious  matters  for  this  soundness  of  mind.  We 
need  not  go  back  to  very  ancient  times.  What  sore 
evils  led  to  and  arose  out  of  the  peasant  war  in 
Germany  in  the  days  of  the  Reformation,  followed 
by  those  excesses  which  disgraced  the  name  of 
Christianity  in  Munster  and  other  parts  of  Westphalia ! 
And  in  our  own  land  both  at  that  time  and  sub- 
sequently the  unwise  enthusiasm  of  those  who  acted  as 
though  whatever  had  been  must  be  wrong  hindered 
sorely  the  temperate  efforts  of  the  more  conservative 
and  sober  minds ; while  undue  prominence  given  to 
single  doctrines  of  the  Gospel  has  many  times  warped 
men’s  minds;  and  does  so  still,  making  the  cause  of 
Christ  to  be  hardly  spoken  of.  A sense  of  proportion 
is  a gift  which  the  Church  may  fitly  pray  for  in  her 
members,  and  that,  while  they  seek  to  foster  the  seven- 
fold graces  of  the  Holy  Spirit,  they  may  ever  keep  in 
mind  the  mercy  of  Him  who  bestows  only  a portion  on 
each  of  us  as  we  can  receive  it,  and  makes  no  man  the 
steward  of  them  all. 

And  be  sober  unto  prayer.  The  Apostle  selects  one 
example  wherein  the  sound  mind  ought  to  be  sought 
after,  and  he  has  chosen  it  so  as  to  be  of  general 
application.  The  wisdom  to  which  he  is  exhorting 
is  needed  for  all  men,  both  those  who  teach  and  those 
who  hear,  those  who  serve  tables  and  those  who  are 
served  thereby.  Many  members  of  the  Christian  body, 


iv.  7-1 1.]  CHRISTIAN  SERVICE  FOR  GOD’S  GLORY  167 


however,  will  not  be  concerned  with  such  special  duties. 
But  all  will  pray,  and  so  to  prayer  he  applies  his  pre- 
cept. Be  sober.  A sound  mind  will  preserve  us  from 
extravagance  in  our  approach  unto  God.  For  even 
here  extravagance  may  intrude.  The  Corinthian  Church 
had  gone  very  far  wrong  in  this  respect.  Over-elated, 
losing  soundness  of  mind,  through  the  bestowal  of 
certain  gifts,  they  had  introduced  such  irregularities 
into  their  religious  meetings  that  St.  Paul  speaks  of 
occasions  when  they  might  have  been  regarded  as 
madmen  (1  Cor.  xiv.  23).  These  were  public  prayers. 
St.  James  applies  the  same  standard  to  private  prayers  : 
“Ye  ask,  and  receive  not,  because  ye  ask  amiss  ” 
(James  iv.  3).  There  is  no  true  prayer  in  your  petitions. 
You  have  selected  in  your  own  hearts  what  you  would 
fain  have  and  do,  and  you  come  before  God  with  these 
as  your  supplications.  There  is  no  thought  in  them 
of  yielding  to  God’s  will,  but  only  the  sense  that  if 
your  petitions  were  granted  you  would  reap  a present 
satisfaction.  Ye  ask  amiss.  Many  a heart  can  testify 
to  the  proneness  to  err  thus  by  want  of  sobriety. 

Above  all  things  being  fervent  in  your  love  among 
yourselves.  Soundness  of  mind  and  sobriety  should 
dominate  every  part  of  the  believer’s  life  ; but  there 
are  other  virtues  of  pre-eminent  excellence,  unto 
which,  though  they  be  far  above  him,  he  is  encouraged 
to  aspire.  Of  these  St.  Peter,  like  St.  Paul  (1  Cor. 
xiii.  13J,  places  love  at  the  summit,  above  all  things. 
The  word  he  uses  signifies  that  perfect  love  which  is 
the  attribute  of  God  Himself.  To  frail  humanity  it 
must  ever  be  an  ideal.  But  the  Apostle  in  his  second 
epistle  (2  Peter  i.  7)  has  given  a progressive  list  of 
graces  to  be  sought  after  in  a holy  life,  a series  of 
mountain  summits  each  above  the  other,  and  ea:ch  made 


THE  EPISTLES  OF  ST.  PETER 


1 68 


visible  through  the  one  below  it.  Here,  too,  love  monies 
as  the  climax ; and  the  Revised  V ersion  marks  it  as  far 
above  mere  human  affection  : “ In  your  love  of  the 

brethren  supply  also  love.”  Here  is  no  anticlimax,  if 
we  once  appreciate  the  grandeur  of  the  concluding 
term.. 

In  the. present  verse,  however,  the  Apostle  exhorts 
that  this  Divine  quality  is  to  be  exercised  by  the  con- 
verts among  themselves,  and  exercised  with  much 
earnestness  and  diligence.  It  is  to  be  the  grace  which 
pervades  all  their  lives,  and  extends  itself  to  every 
condition  thereof.  But  we  understand  why  St.  Peter 
has  used  this  word  for  love  as  soon  as  we  come  to 
the  clause  which  follows  : For  love  covereth  a multitude 

of  sins.  To  cover  sin  is  Godlike.  It  has  been  often 
asked,  Whose  sins  are  covered  by  this  love,  those  of 
him  who  loves,  or  of  him  who  is  loved  ? The  question 
can  have  but  one  answer.  There  is  nothing  in  the 
New  Testament  to  warrant  such  a doctrine  as  that 
love  towards  one’s  fellow-men  will  hide,  atone  for,  or 
cancel  any  man’s  sins.  When  our  Lord  says  of  the 
woman  who  was  a sinner,  “ Her  sins,  which  are  many, 
are  forgiven  ; for  she  loved  much  ” (Luke  vii.  47),  it  is 
not  love  to  the  brethren  of  which  He  is  speaking,  but 
love  to  God,  which  she  had  manifested  by  her  actions 
toward  Himself;  and  when  He  presently  adds,  “Thy 
faith  hath  saved  thee,”  He  tells  us  the  secret  of  her 
availing  love.  But  when  men  are  animated  by  that 
love  toward  their  neighbours  which  shows  likest 
God’s,  they  are  tender  to  their  offences ; they  look  to 
the  future  more  than  to  the  past,  hoping  all  things, 
believing  all  things  ; they  have  tasted  God’s  mercy  in 
the  pardon  of  their  own  sins,  and  labour  to  do  thus 
unto  others,  to  cast  their  sins  out  of  sight,  to  put 


iv.  7-1 1.]  CHRISTIAN  SERVICE  EOR  GOD’S  GLORY  169 


them,  as  God  does  when  He  forgives,  behind  their  back, 
as  though  in  being  forgiven  they  were  also  forgotten. 
The  phrase  is  quoted  by  St.  Peter  from  Prov.  x.  12, 
where  Solomon  says,  “Love  covereth  all  sins,”  and  our 
Lord’s  words  to  St.  Peter  himself  (Matt,  xviii.  22) 
about  forgiving  until  seventy  times  seven  times  prac- 
tically set  no  limit  to  the  extension  of  pardon  to  the 
repentant.  Thus  taught,  the  Apostle  uses  the  noble 
word  aydirrj  of  human  tenderness  to  offenders,  because 
he  would  urge  men  to  a boundless,  all-embracing, 
Godlike  pity  for  sinners. 

Using  hospitality  one  to  another  without  murmuring. 
We  need  only  reflect  on  the  narrative  of  the  Acts  of 
the  Apostles  to  realise  how  large  a part  hospitality 
must  have  played  in  the  early  Church  as  soon  as  the 
preachers  extended  their  labours  beyond  Jerusalem. 
The  house  of  Simon  the  tanner,  where  Peter  was  enter- 
tained many  days  (ix.  43) ; the  friends  who  at 
Antioch  received  Paul  and  Barnabas  and  kept  them 
for  a whole  year  (xi.  26) ; the  petition  of  Lydia,  “ Come 
into  my  house,  and  abide  there  ” (xvi.  15) ; and  Jason’s 
reception  of  Paul  and  Silas  at  Thessalonica  (xvii.  7), 
are  but  illustrations  of  what  must  have  been  the 
general  custom.  Nor  would  such  welcome  be  needed 
for  the  Apostles  alone.  The  Churches  must  have  been 
very  familiar  with  cases  of  brethren  driven  from  their 
own  country  by  persecution,  or  severed  from  their 
own  kinsfolk  by  the  adoption  of  the  new  faith.  To 
such  the  kind  offices  of  the  Christian  congregations 
must  have  been  constantly  extended,  so  that  hospitality 
was  consecrated  into  a blessed  and  righteous  duty. 
To  be  “given  to  hospitality  ” (Rom.  xii.  13)  is  reckoned 
among  the  marks  whereby  it  shall  be  known  that 
believers,  being  many,  are  one  body  in  Christ ; and 


170 


THE  EPISTLES  OF  ST.  PETER 


from  the  salutations  in  the  last  chapter  of  the  Epistle 
to  the  Romans  we  can  frame  a picture  of  the  large 
work  of  lodging  and  caring  for  strangers  as  it  entered 
into  the  duties  of  a Christian  life.  The  brethren  at 
Rome  are  exhorted  to  receive  and  help  Phoebe,  the 
bringer  of  the  Epistle,  because  she  had  been  a succourer 
of  many,  and  of  Paul  himself.  Of  Priscilla  and  Aquila, 
who  are  next  named,  we  know  that  they  were  friends 
and  fellow-workers  with  St.  Paul  in  Corinth,  and  that 
in  Ephesus  they  showed  their  Christian  love  toward  the 
stranger  Apollos ; and  not  only  so,  but  they  provided 
a place  where  the  brethren  might  assemble  for  their 
worship.  Later  on  is  mentioned  Mary,  who  bestowed 
much  labour  on  the  brethren,  Urbanus,  a helper  in 
Christ,  and  the  households  of  Aristobulus  and  Narcis- 
sus, whole  families  made  friends  through  the  extension 
of  hospitality.  Of  the  mother  of  Rufus  St.  Paul  speaks 
tenderly  as  his  own  mother  also.  The  coupling  to- 
gether of  Philologus  and  Julia  suggests  that  they  were 
husband  and  wife  and  had  opened  their  doors  to  the 
brethren,  and  the  notice  of  Nereus  and  his  sister  points 
to  similar  good  offices.  And  from  whatever  place  the 
Epistle  was  sent  to  Rome,  there  Tertius,  St.  Paul’s 
amanuensis,  was  under  the  hospitable  roof  of  Gaius, 
whom  he  speaks  of  as  the  host  of  the  whole  Church. 
Doubtless  at  times  the  burden  might  fall  heavily  on  some 
of  the  poorer  brethren.  Hence  the  need  for  the  Apostle’s 
addition  without  murmuring . The  word  is  the  same 
which  is  used  (Acts  vi.  i)  of  the  complaints  of  the 
Grecians.  And  in  this  matter,  as  in  all,  a sound  mind 
would  be  called  for,  that  loads  might  be  placed  by  the 
Churches  only  on  such  as  were  able  to  bear  them. 

The  intimate  fellowship  that  would  grow  out  of  such 
exercise  of  kind  offices  must  have  been  a power  to 


iv.  7-1 1.]  CHRISTIAN  SERVICE  FOR  GOD’S  GLORY  171 


encourage  greatly  the  labourers  for  Christ.  As  they 
dwelt  together,  hours  not  given  to  public  ministrations 
would  be  spent  in  private  converse,  and  would  knit  the 
members  together,  and  forward  the  common  work. 
As  St.  Paul  writes  to  Philemon,  who  appears  to  have 
been  eminent  in  good  offices,  the  hearts  of  the  saints 
were  refreshed  by  this  godly  intercourse.  In  friendly 
communion  the  love  of  all  would  wax  warmer,  zeal 
become  more  earnest,  the  weak  would  be  strengthened, 
and  the  strong  grow  stronger. 

According  as  each  hath  received  a gift , ministering 
it  among  yourselves , as  good  stewards  of  the  manifold 
grace  of  God.  The  close  connexion  between  gifts  and 
grace  is  better  marked  in  the  Greek  than  it  can  be  in 
the  English.  The  %api<r puar a are  bestowed  upon  us 
by  the  of  God.  But  every  word  in  the  sentence 

is  full  of  force.  Each  hath  received  a gift.  None  can 
plead  his  lack  of  faculty  ; none  can  claim  exemption 
from  the  duty  of  ministering  ; none  is 'so  poor  but  he  has 
something  that  he  can  lay  out  for  the  brethren.  All 
have  time ; all  have  kind  words  : the  least  can  give,  what 
is  the  best  of  gifts,  a good  example.  But  what  we  have 
is  not  our  own  ; it  is  received  : and  humility  would  teach 
us  to  believe  that  God  has  bestowed  on  us  the  powers 
which  we  are  best  fitted,  by  place  and  opportunities,  to 
use  in  His  service.  None  can  say  of  any  gift,  “ It  is 
all  my  own  ; I may  do  with  it  as  I please.”  God 
has  set  the  world  about  us  full  of  His  exchangers. 
The  poor,  the  feeble,  the  doubting,  the  fearful — these 
are  God’s  bankers,  with  whom  we  may  put  out  our 
gifts  to  usury.  And  Himself  is  the  security  for  all  that 
we  deposit  thus  : “ Inasmuch  as  ye  did  it  unto  one  of 
the  least  of  these  My  brethren,  ye  did  it  unto  Me.” 
Hence  we  live  under  the  responsibility  of  stewardship. 


172 


THE  EPISTLES  OF  ST.  PETER 


And  every  man’s  gift  is  given  to  profit  withal  (777)0?  to 
crv/jL(})epov,  I Cor.  xii.  7).  The  Greek  implies  that  it 
must  be  shared  with  others.  Nor  can  any  of  us  make 
it  a profit  to  himself  till  he  have  found  the  way  to 
make  it  profitable  to  his  brethren. 

That  he  may  give  more  precision  to  his  counsel,  the 
Apostle  proceeds  to  speak  of  gifts  under  two  heads  into 
which  they  are  naturally  divided.  First  come  those 
which  St.  Paul  (Rom.  xii.  6-8)  ranges  under  the  head 
of  prophecy,  embracing  therein  teaching  and  exhorta- 
tion likewise  : If  any  man  speaketh , speaking  as  it  were 
oracles  of  God.  The  first  Christian  preachers  must 
have  gained  their  knowledge  of  the  life  and  teaching 
of  Jesus  by  listening  to  the  narratives  of  the  twelve, 
and  must  have  gone  forth  to  give  their  teaching  orally. 
The  training  of  those  who  were  appointed  to  minister 
in  the  various  places  whither  the  apostolic  missions 
penetrated  must  have  been  of  the  same  kind.  In  those 
first  years  there  was  work  to  be  done  which  would 
seem  more  important  than  the  writing  of  a Gospel 
history.  When  such  preachers  published  to  the  con- 
gregations what  they  had  learnt  of  the  Master’s 
lessons,  their  sermons  would  be  orally  given,  and 
though  conveying  the  same  instruction,  would  be  liable 
to  constant  modifications  of  words.  It  was  from  such 
oral  teaching  that  the  variations  found  in  the  Gospel 
narratives  probably  had  their  origin.  The  preachers 
gave  the  spirit,  and  as  nearly  as  possible  the  text,  of 
what  they  had  been  taught.  Perhaps  by  memoranda 
or  otherwise,  they  would  refresh  their  knowledge  of 
the  apostolic  words,  so  as  to  adhere  as  much  as 
might  be  to  what  they  had  first  received.  The  word 
\6yta — oracles — which  the  Apostle  here  employs,  seems 
intended  to  remind  such  preachers  and  teachers  that 


iv.  7-11.]'?:  CHRISTIAN  SERVICE  FOR  GOD'S  GLORY  173 


they  now,  as  the  Jews  of  old,  had  received  “living 
oracles  ” (Acts  vii.  38),  words  by  which  spiritual  life 
was  conveyed,  to  deliver  to  the  Church.  Those  of  them 
who  were  Jews  would  call  to  mind  how  God’s  prophets 
had  constantly  prefaced  their  message  with  “ Thus 
saith  the  Lord  ” or  concluded  it  with  the  Divine  accredit- 
ing, “ I am  the  Lord  ” ; and  that  the  Christian  prophet 
must  bear  in  mind  that  he  is  only  an  ambassador,  and 
must  abide  by  his  commission,  if  he  would  speak  with 
authority,  that  as  a steward  he  must  ever  think  of  the 
account  to  be  some  day  given  of  “ the  oracles  of  God  ” 
(Rom.  iii.  2)  with  which  he  was  entrusted,  and  must 
“handle  aright  the  word  of  truth”  (2  Tim.  ii.  15). 
For  ail  such  is  St.  Peter’s  admonition,  If  any  man 
speaketh , speaking  as  it  were  oracles  of  God. 

And  next  he  turns  to  those  gifts  which  are  to  be  exer- 
cised in  deeds,  and  not  in  words  : If  any  man  ministerethy 
ministering  as  of  the  strength  which  God  supplieth. 
Under  “ministry”  St.  Paul  classes  (Rom.  xii.  7,  8)  giving, 
ruling,  showing  mercy.  These  are  duties  which  secure 
the  temporal  condition  of  the  Church  and  her  members. 
The  New  Testament  story  suggests  many  offices  which 
could  be  discharged  by  those  who  had  not  devoted 
themselves  in  a special  manner  to  the  ministry  of  the 
word.  How  much  service  would  be  called  for  by 
those  collections  for  the  saints  which  St.  Paul  urges 
so  frequently  upon  the  Churches ! How  many  houses 
would  find  employment  in  such  labours  as  were  ex- 
hibited in  the  home  of  Dorcas  ! How  many  a traveller, 
bent  on  his  secular  work,  would  carry  apostolic 
messages  or  letters  to  the  flocks  of  the  dispersion  ! 
To  these  may  be  added  those  offices  of  mercy  which 
St.  James  describes  as  6prjaicelay  outward  acts  of  religion, 
to  visit  the  widows  and  fatherless  in  their  affliction. 


174 


THE  EPISTLES  OF  ST.  PETER 


The  strength  which  God  supplieth  embraces  every 
faculty  or  possession,  be  it  wealth,  administrative  skill, 
or  special  knowledge.  The  physician  and  the  crafts- 
man alike  may  spend  their  powers  for  Christ.  All  may 
be  consecrated,  ministered,  as  supplied  of  God.  And  it 
is  a gain  to  the  Church  when,  following  the  apostolic 
pattern,  these  duties  of  external  religion  are  severed 
from  the  prophecy,  the  spiritual  work  of  the  teacher. 

That  in  all  things  God  may  be  glorified  through  Jesus 
Christ , whose  is  the  glory  and  the  dominion  for  ever  and 
ever.  Amen.  This  is  to  be  the  thought  which  animates 
all  who  minister  : that  each  man’s  service  may  be  so 
rendered  to  his  brethren  that  it  will  work  for  the  glory 
of  God.  And  Christ  has  led  the  way.  He  testifies 
in  His  final  prayer,  “I  glorified  Thee  on  the  earth, 
having  accomplished  the  work  which  Thou  hast  given 
Me  to  do”  (John  xvii.  4).  Of  our  work  we  can  use 
no  such  words.  We  are  but  unprofitable  servants. 
In  many  things  we  offend  all.  But  all  may  labour  in 
the  Christlike  spirit ; and  thus  through  Him,  through 
service  rendered  in  His  name  and  for  His  sake,  will 
God  be  glorified.  The  thought  of  Jesus  humbling 
Himself,  taking  the  form  of  a servant,  testifying  of 
Himself,  “ The  Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and  to  give  His  life  a ransom 
for  many,”  can  give  a dignity  to  lowliest  labour,  and 
at  the  same  time  can  impart  consolation  to  the  true 
labourers,  for  whom  this  mighty  ransom  has  been  paid, 
their  inheritance  won,  their  salvation  achieved ; while 
the  Conqueror  of  sin  and  death,  their  Redeemer,  has 
taken  His  seat  at  God’s  right  hand,  where  worshipping 
spirits  ever  praise  Him,  saying,  u Worthy  art  Thou,  our 
Lord  and  our  God,  to  receive  the  glory,  and  the  honour, 
and  the  power”  (Rev.  iv.  11). 


XIV 

THE  BELIEVER'S  DOUBLE  JOY 


175 


XIV 


THE  BELIEVER'S  DOUBLE  JOY 


11  Beloved,  think  it  not  strange  concerning  the  fiery  trial  among 
you,  which  cometh  upon  you  to  prove  you,  as  though  a strange  thing 
happened  unto  you  : but  insomuch  as  ye  are  partakers  of  Christ’s 
sufferings,  rejoice;  that  at  the  revelation  of  His  glory  also  ye  may 
rejoice  with  exceeding  joy.  If  ye  are  reproached  for  the  name  of 
Christ,  blessed  are  ye ; because  the  Spirit  of  glory  and  the  Spirit  of 
God  resteth  upon  you.” — I Peter  iv.  12-14. 


FTER  the  benediction  in  ver.  11,  we  might  have 


supposed  that  the  exhortations  of  the  Apostle 
were  ended.  But  he  now  proceeds  to  make  general 
application  of  the  lessons  which  above  (ii.  19)  he  had 
confined  to  a particular  class  : the  Christians  who  were 
in  slavery.  And  the  times  appear  to  have  called  for 
consolation.  The  Churches  were  in  great  tribulation. 
St.  Peter  speaks  here,  more  than  in  any  other  passage 
of  the  Epistle,  as  if  persecution  were  afflicting  the 
whole  Christian  body : Beloved — the  word  embraces 
them  all — think  it  not  strange  concerning  the  fiery  trial 
among  you , ...  as  though  a strange  thing  happened 
unto  you.  His  strong  word  implies  extreme  suffering. 
St.  John  uses  it  (Rev.  xviii.  9,  18)  of  the  burning 
up  of  the  mystical  Babylon,  and  it  is  found  nowhere 
else  in  the  New  Testament.  A trial  meriting  this 
description  was  harassing  the  Asian  Christians ; but 
spite  of  the  intensity  of  suffering,  which  may  be  in- 


12 


i78 


THE  EPISTLES  OF  ST.  PETER 


ferred  from  his  language,  he  bids  the  converts  not  to 
wonder  at  it  or  deem  it  other  than  their  proper  lot : 
' u Think  it  not  strange.” 

He  does  not  enter  upon  reasons  for  his  admonition, 
or  he  might  have  selected  a goodly  list  of  Old  Testa- 
ment saints  who  for  their  faith  were  called  to  suffer. 
For  the  Jewish  brethren,  Joseph  and  David,  Elijah 
and  Micaiah,  David  and  his  companions  in  exile,  Job 
and  Nehemiah,  would  have  been  forcible  examples  of 
suffering  for  righteousness.  The  Apostle,  however, 
selects  only  the  loftiest  instance.  Christ,  the  Master 
whom  they  were  pledged  to  serve,  had  suffered,  and 
had  said,  besides,  that  all  who  would  follow  Him  must 
take  up  the  cross.  Need  they  wonder,  then,  if  in  their 
case  they  found  the  Lord’s  teaching  coming  true  ? 

But,  in  describing  the  purpose  of  their  trials,  the 
Apostle  introduces  some  words  which  place  their 
affliction  in  a distinct  light : Which  cometh  upon  you  to 
prove  you — literally,  for  your  proving  (777309  iretpaafxov 
v/jllv).  And  the  word  is  that  which  is  constantly  used 
of  temptation , whether  sent  of  God  or  coming  in  some 
other  way.  When  viewed  as  a process  of  proving, 
the  believers  would  be  able  to  find  some  contentment 
under  their  persecutions.  God  was  putting  them  to 
the  test.  He  would  know  if  they  are  in  earnest  in  His 
service,  and  so  they  are  cast  into  the  furnace,  God’s 
wonted  discipline.  The  prophet  Zechariah  tells  both 
of  the  process,  and  the  God-intended  result : “ I will 
refine  them  as  silver  is  refined,  and  will  try  them  as 
gold  is  tried  ; they  shall  call  on  My  name,  and  I will 
hear  them  : I will  say,  It  is  My  people ; and  they  shall 
say,  The  Lord  is  my  God  ” (Zech.  xii.  9).  And  the 
Psalmist  bears  like  testimony  : “ The  Lord  trieth  the 
righteous  ” (Psalm  xi.  5),  and  says  that  for  those  who  are 


iv.  12-14.]  THE  BELIEVER'S  DOUBLE  JOV 


179 


found  faithful  the  end  is  blessedness  : “ We  went  through 
fire  and  through  water,  but  Thou  broughtest  us  out 
into  a wealthy  place  ” (Psalm  Ixvi.  12). 

Such  thoughts  would  yield  comfort  to  those  for 
whom  St.  Peter  immediately  wrote.  They  were  suffer- 
ing for  Christ's  sake ; their  faith  in  Him  was  being 
tested.  But  the  Apostle’s  words  are  left  for  the 

edification  of  all  generations  of  believers.  Throughout 
all  time  and  everywhere  there  has  been  abundance  of 
grief  and  pain.  How  may  sufferers  to-day  participate 
in  the  apostolic  consolation  ? How  may  they  learn 
to  think  it  not  strange  that  they  are  afflicted  ? 

The  Apostle’s  words  supply  the  answer  to  such 
questions.  And  they  are  no  light  or  infrequent  ques- 
tionings both  for  ourselves  and  others.  Men  are  prone 
to  lament  over  temporal  losses  or  bodily  sufferings, 
their  own  or  others’,  in  tones  which  convey  the  idea 
that  such  trials  will  in  the  end  be  compensated  and 
made  efficacious  for  the  future  blessing  of  the  sufferer. 
The  New  Testament  has  no  such  doctrine.  “The 
trial  which  cometh  upon  you  to  prove  you,”  is  St. 
Peter’s  expression.  There  is  much  suffering  in  the 
world  which  is  in  no  sense  a participation  of  the 
sufferings  of  Christ,  in  no  sense  a God-sent  trial  for 
proving  the  faith  of  the  sufferer. 

Here,  if  honestly  questioned,  the  individual  conscience 
will  give  the  true  answer ; and  if  that  inward  witness 
condemn  the  life  for  no  excesses,  of  which  suffering 
is  the  appointed  fruit,  if  the  bodily  pains  be  not  the 
outcome  of  a life  lived  to  the  flesh,  nor  the  sorrow  and 
poverty  the  result  of  follies  and  extravagance  aforetime, 
then,  with  the  anguish  and  distress  which  God  hath 
sent  (for  we  may  then  count  them  as  of  His  sending), 
the  Spirit  will  have  bestowed  light  that  we  may  discern 


i8o 


THE  EPISTLES  OF  ST.  PETER 


their  purpose,  light  which  will  show  us  God’s  hand 
weaning  us  from  the  world  and  making  us  ready  for 
going  home,  or,  it  may  be,  giving  to  others  through  us 
His  teaching  in  message  and  example.  Then  the 
enlightened  and  pacified  soul  will  be  able  to  rejoice 
amid  pain,  conscious  of  purification  ; and  will  out  of 
the  midst  of  sorrow  see  God’s  designs  justified.  Satan 
will  look  on  such  times  as  his  opportunity,  and  suggest 
to  the  Christian  that  he  is  unduly  afflicted  and  for- 
gotten of  God  ; but  the  joy  which  comes  from  being 
able  to  look  trouble  in  the  face,  as  sent  by  a Father, 
drives  away  despondency  and  puts  the  enemy  to  rout. 
He  is  triumphant  who  can  rest  on  a faithful  God,  with 
an  assurance  that  with  the  temptation  He  will  also 
make  the  way  of  escape,  that  he  may  be  able  to  endure 
it  (i  Cor.  x.  13). 

But  dare  we  then  pray,  as  Christ  has  taught  us,  “ Lead 
us  not  into  temptation  ” ? Yes,  if  we  ponder  rightly 
on  the  purport  of  our  petition.  Christ  does  not  bid 
us  pray  to  God  not  to  try  us ; He  Himself  made  no 
such  prayer  for  His  disciples;  He  was  Himself  sub- 
mitted to  such  trial  : u It  pleased  the  Lord  to  bruise 
Him  ; He  hath  put  Him  to  grief”  (Isa.  liii.  10).  Nay, 
one  Evangelist  (Mark  i.  12)  tells  us  how  He  was  not 
led,  but  driven  forth,  of  the  Spirit  into  the  wilderness 
to  be  tempted  of  the  devil.  Yet  He  taught  the  prayer 
to  His  disciples,  and  He  did  so  because  He  knew  both 
what  was  in  man,  and  what  was  in  the  world.  In  the 
latter  since  sin  entered,  the  tempter  has  found  manifold 
enticements  to  lead  men  astray.  All  that  belongs  to 
the  lust  of  the  flesh,  the  lust  of  the  eyes,  or  the  pride 
of  life,  riches,  influence,  beauty,  popularity,  prosperity 
of  every  kind,  may  be  used  as  tests  of  faith,  may  be 
made  to  glorify  God  ; but  they  can  also  be  perverted 


iv.  12-14.]  THE  BELIEVER'S  DOUBLE  JOY 


181 


in  the  using.  And  there  dwell  within  man  strong 
desires,  which  he  is  prompted  to  gratify  at  times, 
without  heeding  whether  their  gratification  be  right  or 
wrong;  and  when  desire  and  opportunity  meet,  there 
is  peril  to  the  tempted. 

il  How  oft  the  sight  of  means  to  do  ill  deeds 
Makes  deeds  ill  done  ! ” 

And  when  desire  has  once  gained  the  mastery,  the 
next  yielding  is  sooner  made ; the  forbidden  path 
becomes  the  constant  walk ; the  moral  principle — the 
Godlike  in  the  conscience — is  neglected ; men  grow 
weaker,  are  led  away  of  their  own  lusts  and  enticed. 

On  the  other  hand,  if  the  unlawful  desire  be  resisted 
from  the  first,  each  succeeding  conflict  will  offer  less 
hardship,  each  new  victory  be  more  easily  gained,  and 
the  virtuous  act  will  become  a holy  habit ; the  man 
will  walk  with  God.  For  this  end  God  uses  the  evil, 
of  which  Satan  is  the  father,  to  be  a discipline,  and 
turns  the  snares  of  the  enemy  into  a means  of  strength 
for  those  whom  he  would  captivate.  Knowing  all  this, 
Christ  has  left  us  His  prayer.  In  it  He  would  teach 
us  to  ask  that  God  should  protect  us  in  such  wise  that 
the  desire  to  sin  which  dwells  within  us  may  not  be 
roused  to  activity  by  opportunities  of  indulgence,  or 
if  we  are  thrown  where  such  opportunities  exist,  the 
desire  may  be  killed  in  our  hearts.  Thus  our  peril 
will  be  lessened,  and  we  shall  be  helped  to  walk  in 
the  right  way,  through  His  grace.  Our  strong  passions 
will  grow  weaker,  and  our  weak  virtues  stronger,  day 
by  day. 

And  such  a petition  should  check  all  overweening 
confidence  in  our  own  power  to  withstand  temptation, 
all  overreadiness  to  put  ourselves  in  the  way  of  danger 


THE  EPISTLES  OF  ST.  PETER 


182 


that  we  may  show  our  strength,  and  that  we  can  stand 
though  others  may  fall.  The  sin  and  folly  of  such 
presumption  would  be  constantly  present  to  St.  Peter’s 
mind.  He  could  not  forget  how  his  own  faith  failed 
when  he  would  make  a show  of  it  *by  walking  to  meet 
Jesus  over  the  sea  of  Galilee.  Still  less  could  he  forget 
that  utterance  of  self-confidence,  which  thought  scorn 
of  trials  to  come,  “ Though  I should  die  with  Thee, 
yet  will  I not  deny  Thee.”  It  needed  but  the  timid 
suggestion  of  a servant-maid  to  call  forth  that  mani- 
festation of  feebleness  for  which  only  tears  of  deepest 
penitence  could  atone,  and  which  remained  the  darkest 
memory  in  the  Apostle’s  life.  He  above  all  men  knew 
to  the  full  the  need  we  have  to  pray,  “ Lead  us  not 
into  temptation.” 

And  in  respect  of  courting  trial,  even  when  the 
suffering  to  be  encountered  would  be  allowed  by  all 
men  to  be  suffering  for  righteousness’  sake,  the  New 
Testament  .gives  us  many  lessons  that  we  should  not 
offer  ourselves  to  unnecessary  danger.  Our  Lord 
Himself  (John  viii.  59),  when  the  Jews  took  up  stones 
to  cast  at  Him,  hid  Himself  and  conveyed  Himself  out 
of  harm’s  way.  At  another  time  we  are  told,  “ He 
would  not  walk  in  Judaea  because  the  Jews  sought  to 
kill  Him”  (John  vii.  1).  St.  Paul,  too  (2  Cor.  xi.  33), 
to  avoid  uncalled-for  suffering,  was  let  down  by  the 
wall  of  Damascus,  and  afterwards  made  use  of  the  dis- 
sensions of  the  Pharisees  and  Sadducees  (Acts  xxiii.  6) 
to  divert  the  storm  which  their  combined  animosity 
would  have  raised  against  him.  In  this  spirit  St.  Peter 
gives  his  counsel.  “Make  sure,”  he  would  say,  “that 
the  trials  you  bear  are  sent  to  prove  you.  Let  constant 
self-questioning  testify  that  they  are  proving  you  ; then 
wonder  not  that  they  are  sent,  but  rejoice  inasmuch 


iv.  12-14.]  THE  BELIEVER'S  DOUBLE  JOY  183 

as  ye  are  partakers  of  the  sufferings  of  Christ . He  who 
thus  learns  the  blessing  of  trial  thanks  the  Lord  for 
his  troublous  days.  He  has  a double  joy,  rejoicing 
in  this  life,  sorrowful  yet  alway  rejoicing ; and  is 
assured  that  at  the  revelation  of  Christ’s  glory  his  joy 
shall  be  still  more  abundant. 

If  ye  are  reproached  for  the  name  of  Christy  blessed  are 
ye.  It  was  a joy  to  the  Apostles  (Acts  v.  41)  at  the 
beginning  of  their  ministry  that  they  were  counted 
worthy  to  suffer  dishonour  for  the  name.  Their  offence 
is  described  as  speaking  in  the  name  of  Jesus,  and 
filling  Jerusalem  with  their  teaching.  The  feeling  of 
their  persecutors  was  so  strong  that  they  were  minded 
to  slay  them,  but  upon  wiser  counsel  they  only  beat 
them  and  let  them  go.  St.  Paul’s  commission  to  Damas- 
cus (Acts  ix.  14)  was  to  bind  all  that  called  upon  the 
name  of  Christ,  and  his  work  after  his  conversion  was 
to  be  “ to  bear  Christ’s  name  before  the  Gentiles  and 
kings  and  the  children  of  Israel.”  What  such  preaching 
Would  be,  we  gather  from  St.  Peter’s  words  (Acts  ii.  22). 
They  taught  men  that  Jesus  of  Nazareth,  a Man 
approved  of  God  by  powers,  and  wonders,  and  signs, 
had  been  crucified  and  slain  by  the  Jews,  but  that  God 
had  raised  Him  from  the  dead  ; that  He  was  now  exalted 
by  the  right  hand  of  God  and  was  ordained  of  God 
(Acts  x.  42)  to  be  the  Judge  of  quick  and  dead;  that 
to  Him  all  the  prophets  bare  witness  that  through  His 
name  every  one  that  believeth  on  Him  should  receive 
remission  of  sins.  St.  Paul  and  the  rest  preached  the 
same  doctrine.  All  that  had  happened  in  Christ’s  life 
was  “according  to  the  Scriptures”  (1  Cor.  xv.  3,  4) 
of  the  Old  Testament ; Christ  and  Him  crucified 
(1  Cor.  ii.  2),  Jesus  and  the  resurrection  (Acts  xvii.  18), 
are  the  topics  constant  in  his  letters  and  on  his  lips. 


THE  EPISTLES  OF  ST.  PETER 


1S4 


And  for  their  doctrine  and  their  faith  preachers  and 
hearers  suffered  persecution  and  reproach. 

In  our  land  suffering  such  as  theirs  is  no  more  laid 
upon  us,  but  for  all  that  the  reproach  of  Christ  has  not 
ceased.  Our  days  are  specially  marked  by  a desire  for 
demonstration  on  every  subject,  and  it  comes  to  pass 
thereby  that  those  who  are  willing  in  spiritual  things 
to  walk  by  faith  rank  in  the  estimation  of  many  as  the 
less  enlightened  portion  of  the  world,  and  are  pictured 
as  such  in  much  of  our  modern  literature.  All  that 
tells  of  miracle  in  the  life  of  Jesus  is  by  many  cast 
altogether  aside,  as  alien  to  the  reign  of  law  under  which 
the  world  exists ; and  the  Gospel  narratives  of  the 
virgin-birth,  the  wonderful  works,  the  Resurrection,  and 
the  Ascension  are  treated  as  the  invention  of  the  fervid 
imaginations  of  the  first  followers  of  Jesus;  while  to 
cling  to  them  as  verities,  and  to  their  importance  and 
significance  in  the  work  of  the  world’s  salvation,  stamps 
men  as  laggards  in  the  march  of  modern  speculation. 
To  accept  the  New  Testament  story  as  the  fulfilment 
of  predictions  in  the  Old  is  reckoned  by  many  for 
ungrounded  superstition ; and  among  the  unbelieving 
there  are  keen  eyes  still  which  gladly  mark  the  slips 
and  stumblings  of  professing  Christians,  and  throw  the 
obloquy  of  individuals  broadcast  upon  the  whole  body. 

To  hold  fast  faith  at  such  a time,  to  accept  the 
Gospels  as  true  and  their  teaching  as  the  words  of 
eternal  life,  to  see  in  Christ  the  Redeemer  appointed 
from  eternity  by  the  foreknowledge  of  God,  and  to 
believe  that  in  Him  His  people  find  remission  of  sins, 
to  see  and  acknowledge  above  the  reign  of  law  the 
power  of  the  almighty  Lawgiver — these  things  are  still 
beset  with  trials  for  those  who  will  live  in  earnest 
according  to  such  faith ; and  if  we  receive  less  of  the 


iv.  12-14.]  THE  BELIEVER’S  DOUBLE  JOY  185 

blessing  which  St.  Peter  here  speaks  of  as  accompanying 
the  reproach  of  Christ,  may  we  not  fear  that  we  exhibit 
less  of  the  zeal  and  fervour  of  the  Christians  to  whom 
he  wrote  ? 

Because  the  Spirit  of  glory  and  the  Spirit  of  God 
resteth  upon  you . In  the  former  clause  the  Apostle, 
speaking  of  the  joy  of  believers,  exhorted  the  converts 
to  a present  rejoicing,  even  in  the  midst  of  sufferings, 
because  these  were  borne  for  Christ’s  sake,  that  so, 
when  He  shall  appear  in  whose  name  they  have 
suffered,  their  rejoicing  may  be  still  more  abundant. 
In  like  manner  he  seems  here  to  regard  their  blessed- 
ness in  a double  aspect.  The  Spirit  of  glory  rests 
upon  them.  A power  is  imparted  to  them  whereby 
they  accept  their  pains  gladly,  and  therein  glorify 
God,  and  the  same  Spirit  fills  them  with  a sense  of 
future  glory.  Like  Stephen  before  his  persecutors, 
they  become  filled  with  the  Holy  Ghost,  their  spirits 
are  lifted  heavenwards,  and  even  now  they  behold  the 
glory  of  God,  and  Jesus  sitting  on  the  right  hand  of 
God.  Thus  suffering  is  robbed  of  its  sting,  and  Christ’s 
reproach  becomes  a present  blessing. 

St.  Paul  combines  the  same  thoughts  in  his  appeal 
to  the  Roman  Christians.  “Let  us  rejoice,”  he  urges, 
“ in  the  hope  of  the  glory  of  God  ” (Rom.  v.  2).  This 
is  the  glory  to  be  revealed  in  the  presence  of  Jesus 
Christ,  that  eternal  weight  of  glory  which  affliction 
worketh  for  us  more  and  more  exceedingly.  But  he 
continues,  “ Let  us  rejoice  also  in  our  tribulations,” 
knowing  that  by  them  we  may  glorify  God  in  our 
bodies,  and  that  they  are  the  pledge  of  glory  to  come. 
“For  tribulation  worketh  patience,  and  patience  pro- 
bation, and  probation  hope,  and  hope  putteth  not  to 
shame  ” — it  will  not  be  disappointed  ; fruition  will  surely 


THE  EPISTLES  OF  ST.  PETER 


1 86 


come — “ because  the  love  of  God  hath  been  shed 
abroad  in  our  hearts  through  the  Holy  Ghost  which 
was  given  unto  us.”  This  is  the  Spirit  of  God  of  which 
St.  Peter  here  speaks.  It  rests  like  the  cloud  of  glory 
above*  the  cherubim,  and  bestows  all  spiritual  power 
and  blessing ; it  rests  on  the  suffering  believer,  and 
gives  him  rest. 

The  Authorised  Version  has  here  retained  a clause 
which  appears  to  have  been  at  first  but  an  explanatory 
note,  written  in  the  margin  of  some  copy,  and  then  to 
have  been  incorporated  with  the  text : “ On  their  part 
He  is  evil-spoken  of,  but  on  your  part  He  is  glorified. } 
We  cannot  regret  the  preservation  of  such  a note. 
It  dates  back  to  very  early  times.  The  student  who 
made  it  could  write  in  the  language  of  the  New  Testa- 
ment and  in  its  spirit  also.  It  gives  us  the  sense  which 
was  then  felt  to  have  most  prominence  and  to  be  the 
most  important.  The  way  of  Christ  was  evil-spoken 
of,  and  it  could  be  no  strange  thing  in  those  days  for 
His  followers  to  be  put  to  fiery  trial.  Yet  the  writer 
feels  that  the  blessedness  of  the  believer  is  most  secured 
who,  regardless  of  blasphemers  around  him,  strives 
with  all  his  powers  that  in  his  body,  whether  by  life 
or  by  death,  Christ  shall  be  magnified.  > C| 


THE  RIGHTEOUS  HA  VE  JUDGEMENT  HERE 


XV 


THE  RIGHTEOUS  HAVE  JUDGEMENT  HERE 


“ For  let  none  of  you  suffer  as  a murderer,  or  a thief,  or  an  evil- 
doer, or  as  a meddler  in  other  men’s  matters : but  if  a man  suffer  as  a 
Christian,  let  him  not  be  ashamed ; but  let  him  glorify  God  in  this 
name.  For  the  time  is  come  for  judgement  to  begin  at  the  house  of 
God  : and  if  it  begin  first  at  us,  what  shall  be  the  end  of  them  that 
obey  not  the  gospel  of  God  ? And  if  the  righteous  is  scarcely  saved, 
where  shall  the  ungodly  and  sinner  appear  ? Wherefore  let  them 
also  that  suffer  according  to  the  will  of  God  commit  their  souls  in  well- 
doing unto  a faithful  Creator.” — I Peter  iv.  1 5— 19- 


HE  Apostle  now  goes  one  step  farther  in  his 


exhortations.  The  brethren  are  suffering  for 
Christ’s  cause,  and  may  draw  comfort  from  Christ’s 
example,  and  be  encouraged  to  patience  under  their 
persecutions.  But  these  very  sufferings,  he  would  have 
them  see,  are  God’s  judgement  on  His  servants  in  this 
world,  that  they  may  be  counted  worthy  of  the  kingdom 
of  God,  for  which  they  are  called  to  suffer.  They  must 
be  watchful  not  to  deserve  punishment  for  offences  that 
bring  disgrace  on  themselves  and  on  the  cause  of 


For  let  none  of  you  suffer  as  a murderer , or  a thief  \ 
or  an  evil-doer,  or  as  a meddler  in  other  men's  matters . 
He  appears  to  divide  these  offences  into  two  classes, 
made  distinct  by  the  recurrence  of  009,  “as.”  The  first 
three  concern  crimes  of  which  the  laws  of  any  land 
would  naturally  take  cognisance.  “Evil-doer”  was  the 


Christ. 


189 


THE  EPISTLES  OF  ST.  PETER 


190 


word  employed  by  the  Jews  when  they  brought  our 
Lord  to  Pilate : “ If  he  were  not  an  evil-doer,  we 
should  not  have  delivered  him  up  unto  thee”  (John 
xviii.  30).  The  last-named  offence,  meddling  in  other 
men’s  matters,  would  bring  upon  the  Christians  social 
odium  and  render  them  generally  unpopular;  and  it 
was  precisely  the  kind  of  conduct  likely  to  prevail  in 
such  a time.  We  have  already  found  the  Apostle 
exhorting  Christian  subjects  not  to  think  lightly  of  the 
duty  of  obedience  to  heathen  rulers,  and  the  like  counsel 
was  given  to  Christian  slaves  with  heathen  masters 
and  to  Christian  wives  with  heathen  husbands.  Such 
persons  would  often  be  tempted  to  step  beyond  their 
province  with  advice,  and  perhaps  remonstrance,  and 
to  display  a sense  of  superiority  in  so  doing  which 
would  be  galling  to  those  who  were  of  another  mind. 
St.  Peter’s  word  to  describe  this  fault  is  his  own,  but 
the  idea  that  such  fault  needed  checking  is  not  wanting 
in  the  teaching  of  St.  Paul,  and  may  be  taken  as 
evidence  that  such. an  interfering  spirit  prevailed.  He 
speaks  of  those  “ who  work  not  at  all,  but  are  busy- 
bodies”  (2  Thess.  iii.  1 1),  and  to  Timothy  of  those  who 
are  u tattlers  and  busybodies  ” (1  Tim.  v.  13). 

St.  Peter  has  ranged  these  offences  in  a descending 
order,  placing  the  least  culpable  last ; and  their  compass 
embraces  all  that  rightly  might  come  under  the  ban  of 
the  law  or  incur  the  just  odium  of  society.  To  suffer 
for  such  things  would  disgrace  the  Christian  name  ; 
but  there  is  no  shame  in  suffering  as  a Christian,  but 
rather  a reason  for  giving  glory  to  God.  That  the  name 
was  bestowed  as  a reproach  seems  probable  from  Acts 
xi.  26,  and  still  more  from  the  mocking  tone  in  which 
it  is  used  by  Agrippa  (Acts  xxvi.  28)  ; and  in  the  earliest 
apologists  we  find  this  confirmed.  “ The  accusation 


iv.  15-19.]  THE  RIGHTEOUS  HAVE  JUDGEMENT  HERE  191 


against  us,”  says  Justin  Martyr,  “is  that  we  are  Chris- 
tians”; and  in  another  place,  “We  ask  that  the  actions 
of  all  those  who  are  accused  before  you  should  be 
examined,  so  that  he  who  is  convicted  may  be  punished 
as  a malefactor,  but  not  as  a Christian.” 

But  if  a man  suffer  as  a Christian , let  him  not  be 
ashamed , but  let  him  glorify  God  in  this  name . That  is, 
let  him  be  thankful  and  show  his  thankfulness  that  he 
has  been  called  to  bear  the  name  of  Christ  and  to  suffer 
for  it.  The  Authorised  Version,  adopting  a different 
reading,  has  “on  this  behalf.”  But  the  sense  is  nothing 
different.  He  is  to  rejoice  that  this  lot  has  befallen 
him,  for  it  is  of  God’s  great  mercy  that  we  are  purified 
here  by  trial ; he  who  has  not  been  tried  has  not 
entered  on  the  way  of  salvation.  “ Let  me  fall  into  the 
hand  of  the  Lord,”  was  the  petition  of  David  ; and  they 
are  more  blessed  who  feel  that  hand  in  their  correction 
than  those  who  are  cut  away  from  it.  It  is  a terrible 
lot  to  think  of,  if  we  be  abandoned  by  Him  to  worldly 
prosperity.  St.  Paul  congratulates  the  Philippians 
“ because  to  them  it  had  been  granted,  in  the  behalf 
of  Christ,  not  only  to  believe  on  Him,  but  also  to  suffer 
on  His  behalf”  (Phil.  i.  29);  and  to  another  Church  (Eph. 
iii.  13)  he  declares  that  his  own  tribulations,  endured 
for  their  sakes,  ought  to  be  to  them  a glory,  because 
the)^  made  known  how  precious  those  believers  were  in 
the  sight  of  their  heavenly  Father  for  whose  sake  He 
allowed  another  to  be  afflicted  that  they  might  be  drawn 
more  effectually  unto  Him.  And  if  this  be  so,  how 
much  cause  have  they  to  bless  and  glorify  God  who 
may  be  permitted  to  think  that  He  is  using  their 
afflictions  for  a like  purpose. 

For  the  time  is  come  for  judgement  to  begin  at  the  house 
of  God ’ The  time  is  come.  Why  does  the  Apostle 


192 


THE  EPISTLES  OF  ST.  PETER 


speak  thus  ? Because  the  final  era  of  Divine  revelation 
has  begun.  God  has  spoken  unto  men  by  His  Son, 
and  He  by  His  incarnation  and  death  has  brought  life 
and  immortality  to  light.  The  new  and  living  way  is 
opened.  We  live  in  the  fulness  of  time,  when  the 
faithful,  having  the  testimony  of  those  who  companied 
with  Christ,  can  love  Him,  though  they  see  Him  not, 
can  rejoice  in  Him,  and  can  receive,  with  full  assurance, 
the  end  of  their  faith,  even  the  salvation  of  their  souls. 
Such  souls  have  their  judgement  here.  With  them 
God’s  judgement  is  neither  postponed,  nor  is  it  penal. 
It  is  disciplinary  and  corrective  both  for  themselves  and 
others.  They  are  the  house  of  God,  the  pillar  and 
ground  of  the  truth,  and  can  be  set  forth  as  the  salt,  of 
the  earth,  the  light  of  the  world.  Of  such  judgement 
and  its  purpose  St.  Paul  also  speaks  to  the  Corinthians  : 
u When  we  ” (the  servants  of  Christ)  “ are  judged  ” (by 
suffering  in  this  life),  “ we  are  chastened  of  the  Lord, 
that  we  may  not  be  condemned  with  the  world  ” (i  Cor. 
xi.  32).  All  chastening  while  it  lasts  is  grievous,  yet 
afterward  it  yieldeth  peaceable  fruit  unto  them  that 
have  been  exercised  thereby.  And  by  such  chastise- 
ment God  prepares  Him  witnesses  to  the  truth  and 
preciousness  of  Christianity ; and  so  long  as  this 
time,  which  is  now  come,  shall  continue,  so  long  will 
God  try,  and  make  judgement  of,  His  servants  in  every 
generation. 

In  St.  Peter’s  words  we  have  an  echo  of  prophecy. 
When  the  hand  of  the  Lord  carried  Ezekiel  in  vision 
back  from  Babylon  to  Jerusalem,  he  heard  the  voice  of 
God  commanding  the  destroyers,  “ Begin  at  My  sanc- 
tuary ” (Ezek.  ix.  6).  Yet  in  that  evil  age  some  were 
found  who  had  been  sighing  and  crying  for  all  the 
abominations  that  were  done  in  the  midst  of  the  city. 


iv.  15-19.]  THE  RIGHTEOUS  HAVE  JUDGEMENT  HERE  193 


These  holy  ones,  living  in  a naughty  world,  were  God's 
witnesses,  feeling  His  judgements,  but  receiving  His 
mark  on  their  foreheads,  that  they  should  not  be 
destroyed  with  the  sinners.  Years  passed  away,  and 
at  length  the  Lord  of  the  Temple  has  Himself  come. 
He  began  His  judgement  at  the  house  of  God,  casting 
out  all  that  defiled  it.  But  it  then  had  become  a mere 
“ house  of  merchandise";  nay,  at  a later  day  He 
named  it  “a  den  of  thieves."  At  last  He  left  it  for 
ever.  Then  it  ceased  to  be  God’s  house,  and  though 
it  was  spared  some  forty  years,  its  fate  was  fixed  when 
He  went  forth  from  it  (Matt.  xxiv.  1,  2)  and  said  that 
not  one  stone  of  it  should  be  left  upon  another. 
Henceforth  He  will  have  other  temples  in  the  hearts 
of  those  who  worship  Him  in  spirit  and  in  truth. 
These  are  now  the  house  of  God.  With  them  He 
exercises  judgement  constantly  for  their  instruction 
and  amendment.  But  it  shall  turn  unto  them  for  a 
testimony  in  the  end.  Not  a hair  of  their  head  shall 
perish ; in  their  patience  they  shall  win  their  souls. 

And  if  it  begin  first  at  us}  what  shall  be  the  end  of  them 
that  obey  not  the  gospel  of  God?  The  Apostle  joins 
himself  with  those  of  the  house  of  God  who  will  feel 
the  pressure  of  temporal  judgement.  He  is  not  for- 
getful of  the  Lord’s  saying,  “ Simon,  behold  Satan 
asked  to  have  you  that  he  might  sift  you  as  wheat,  but 
I made  supplication  for  thee  that  thy  faith  fail  not  " (Luke 
xxii.  31).  He  knows  that  he  will  be  tried,  but  the  end 
to  him  and  all  the  faithful  is  that  they  may  be  brought 
into  the  Father’s  home.  To  those  who  obey  not  the 
Gospel  the  doom  pronounced  against  the  Temple  answers 
the  Apostle’s  question.  They  have  had  their  days  of 
probation,  and  are  like  to  Jerusalem  at  the  time  of  the 
Lord’s  lamentation,  “If  thou  hadst  known  in  this  day 

13 


194 


THE  EPISTLES  OF  ST.  PETER 


the  things  which  belong  unto  peace  ! but  now  they  are 
hid  from  thine  eyes  ” (Luke  xx.  42).  They  cannot  be 
said  to  disobey  a law  of  which  they  have  not  heard  ; 
the  glad  tidings  have  been  preached  unto  them,  but 
have  found  no  welcome.  As  of  the  doomed  city,  so  of 
them,  it  may  be  said,  “ Ye  would  not.”  After  their 
hardness  and  their  impenitent  heart,  they  have  treasured 
up  for  themselves  wrath  in  the  day  of  the  revelation  of 
the  righteous  judgement  of  God. 

And  if  the  righteous  scarcely  is  saved , where  shall  the 
ungodly  and  sinner  appear  ? The  righteous  is  he  who 
follows  after  righteousness,  but  who  feels  that,  in  the 
midst  of  his  efforts  of  faith,  he  needs  to  cry,  “ Lord,  I 
believe  ; help  Thou  mine  unbelief.”  It  is  of  God’s  mercy 
that  He  accepts  the  aim  and  purpose  of  our  lives,  and 
counts  not  by  their  results.  All  men  are  beset  with 
temptation ; in  many  things  we  all  offend.  Works  of 
righteousness  bear  the  taint ; they  come  many  a time 
from  wrong  motives.  The  best  of  us  need  both  the 
Father’s  chastisement,  and,  like  Peter,  the  Saviour’s 
prayers,  and  the  Holy  Spirit’s  guidance.  This  is  what 
the  Apostle  means  by  “ scarcely  saved.”  By  Divine  help 
Christ’s  servants  are  brought  nearer  and  nearer  to  the 
ideal,  “ Be  ye  holy.”  But  though  they  live  not  in  sin, 
sin  lives  in  them  ; and  the  warfare  with  evil  is  not  ended 
till  the  burden  of  the  flesh  is  laid  aside.  And  as  there 
are  degrees  in  the  progress  of  the  righteous  up  the  hill 
of  faith,  so  are  there  in  the  falling  away  of  the  wicked  ; 
and  St.  Peter  in  his  language  appears  to  have  had  this 
in  mind,  for  of  the  ungodly  and  sinner  he  uses  a verb 
in  the  singular  (<; pavecrcu ).  Where  shall  he  appear  ? 
The  man  begins  as  the  ungodly,  a negative  character  : 
he  thinks  not  of  God ; has  no  reverence  for  His  law  ; 
puts  Him  away  from  all  his  thoughts.  But  in  this 


iv.  15-19.]  THE  RIGHTEOUS  HARE  JUDGEMENT  HERE  195 


state  he  will  not  long  remain.  There  is  no  standing 
still  in  things  spiritual.  He  who  does  not  advance 
goes  backward,  and  the  ungodly  soon  becomes  the 
wilful  sinner.  So  sure  is  this  development  that  the 
Apostle  combines  the  two  aspects  of  the  wicked  man’s 
life,  and  asks,  not,  Where  shall  they,  but  Where  shall 
he,  appear  ? 

For  the  judgement  which  for  the  righteous  begins  at 
God’s  house,  and  is  wrought  out  in  the  trials  of  this 
life,  awaits  the  disobedient  when  life  is  ended.  The 
Apostle  leaves  his  solemn  question  unanswered  ; but 
at  that  day  there  remaineth  no  more  sacrifice  for  sins, 
only  a fearful  expectation  of  judgement.  It  is  a fearful 
thing  to  fall  into  the  hands  of  the  living  God  then. 
Hence  the  greater  blessedness  of  those  who  are  taken 
into  God’s  hand  of  judgement  now.  And  thus  the 
Apostle  comforts  the  sufferers. 

Wherefore  let  them  also  that  suffer  according  to  the 
will  of  God  commit  their  souls  in  well-doing  unto  a 
faithful  Creator . Again  St.  Peter  goes  back  in  thought 
to  the  words  of  Christ,  “ Father,  into  Thy  hands  I com- 
mend My  spirit  ” (Luke  xxiii.  46) ; and  on  these  he 
builds  his  final  exhortation,  which  contains  within  it  con- 
solation in  abundance.  The  test  of  the  faithful  is  his 
perfect  trust.  “ Though  He  slay  me,  yet  will  I trust 
in  Him  ” (Job  xiii.  1 5),  was  the  confession  which  marked 
Job  as  more  righteous  than  his  advisers.  The  Revised 
Version  has  varied  the  rendering  of  the  final  words  in 
that  passage  in  such  wise  as  to  explain  how  the  trust 
is  to  be  exhibited  : “ I will  wait  for  Him  ” — wait,  sure 
that  the  event  will  be  for  my  comfort  and  His  glory. 
This  is  the  spirit  which  waxes  strong  in  trial.  “ They 
that  wait  upon  the  Lord  shall  renew  their  strength  ” 
(Isa.  xl.  31),  says  the  prophet.  “ None  that  wait  on  the 


196 


THE  EPISTLES  OE  ST.  PETER 


Lord  shall  be  ashamed/’  is  an  oft-repeated  testimony 
of  the  psalmists  (Psalms  xxv.  3 ; xxxvii.  34  ; lxix.  6)  ; 
and  one  whose  name  is  a synonym  for  suffering  tells  us, 
u The  Lord  is  good  unto  them  that  wait  for  Him  ” 
(Lam.  iii.  25).  To  such  trust  St.  Peter  here  exhorts, 
bidding  specially  them  that  suffer  to  rest  on  the  Lord. 
Though  they  be  punished  in  the  sight  of  men,  yet  is 
their  hope  full  of  immortality,  for  the  souls  of  the 
righteous  are  in  the  hand  of  God,  a trust  which  they 
repose  in  Him  while  they  live  here,  a treasure  guarded 
by  Him  in  the  world  to  come.  St.  Paul  knows  of  the 
efficacy  of  this  perfect  trust,  for  he  writes  to  Timothy, 
“ We  labour  and  strive,”  counting  bodily  suffering  as 
nothing,  “ because  we  have  our  hope  set  on  the  living 
God,  who  is  the  Saviour  of  all  men,  specially  of  them 
that  believe”  (1  Tim.  iv.  10). 

The  Apostle  links  a holy  life  most  closely  with  this 
trust  in  God.  In  well-doing  commit  your  souls  unto 
Him.  No  otherwise  can  His  guardianship  and  aid  be 
hoped  for.  But  the  Lord  knoweth  the  way  of  the 
righteous,  and  with  Him  to  know  is  to  watch  over  and 
help.  Nor  should  men  sorrow  when  they  suffer  ac- 
cording to  God’s  will.  Rather  it  is  cause  for  gladness. 
For  conscience  must  tell  them  that  they  need  to  be 
purged  from  much  earthly  dross  which  clings  about 
them.  So  the  fire  of  trial  may  be  counted  among 
blessings. 

And  with  two  words  of  exceeding  comfort  St.  Peter 
strengthens  the  believers  in  their  trust.  God  is  faithful ; 
His  compassions  fail  not  : they  are  new  every  morning. 
In  moments  of  despair  the  sorrowing  Christian  may 
feel  tempted  to  cry  out,  with  the  Psalmist,  “ Hath  God 
forgotten  to  be  gracious  ? hath  He  in  anger  shut  up  His 
tender  mercies?”  (Psalm  lxxvii.  10),  but  as  he  looks 


iv.  15-19.]  THE  RIGHTEOUS  HAVE  JUDGEMENT  HERE  197 


back  on  the  path  where  God  has  led  him  he  is  con- 
vinced of  the  unwisdom  of  his  questioning,  and  cries 
out,  u This  is  my  infirmity ; I will  remember  the  years 
of  the  right  hand  of  the  Most  High.” 

And  this  faithful  God  is  our  Creator.  In  the  council 
of  the  Godhead  it  was  said  in  the  beginning,  “ Let  us 
make  man  in  our  image.”  And  G :*d  breathed  into  his 
nostrils  the  breath  of  life,  which  made  of  him  a living 
soul.  From  God’s  hand  he  came  forth  very  good,  but 
sin  entered,  and  the  Divine  image  has  been  blurred 
and  defaced.  Yet  in  mercy  the  same  heavenly  conclave 
planned  the  scheme  for  man’s  restoration  to  his  first 
estate.  The  love  which  spake  to  Zion  of  old  speaks 
through  Christ  to  all  mankind.  “ Can  a woman  forget 
her  sucking  child  ? Yea,  she  may  forget ; yet  will  I not 
forget  thee”  (Isa.  xlix.  15).  In  the  fulness  of  time  God 
has  sent  His  Son  to  take  hold  upon  the  sons  of  men,  to 
wear  their  likeness,  to  live  on  earth  and  die  for  the 
souls  which  He*  has  made.  Trust,  says  the  Apostle, 
in  this  almighty,  unchanging  love ; trust  God,  your 
Father,  your  Creator.  He  will  succour  you  against  all 
assaults  of  evil ; He  will  comfort  and  support  you 
when  it  is  His  desire  to  prove  you ; He  will  crown  you/ 
with  your  Lord,  when  trials  are  no  more. 


XVI 

HOW  TO  TEND  THE  FLOCK 


199 


XVI 


HOW  TO  TEND  THE  FLOCK 


“The  elders  therefore  among  you  I exhort,  who  am  a fellow-elder, 
and  a witness  of  the  sufferings  of  Christ,  who  am  also  a partaker  of 
the  glory  that  shall  be  revealed  : Tend  the  flock  of  God  which  is 
among  you,  exercising  the  oversight,  not  of  constraint,  but  willingly, 
according  unto  God  ; nor  yet  for  filthy  lucre,  but  of  a ready  mind  ; 
neither  as  lording  it  over  the  charge  allotted  to  you,  but  making 
yourselves  ensamples  to  the  flock.  And  when  the  chief  Shepherd 
shall  be  manifested,  ye  shall  receive  the  crown  of  glory  that  fadeth 
not  away.” — I Peter  v.  1-4. 


T.  PETER’S  last  lesson  was  full  of  consolation. 


He  showed  that  it  was  from  God’s  hand  that 
judgements  were  sent  upon  His  people  to  purify  them 
and  prepare  them  for  His  appearing.  With  this 
thought  in  their  minds,  he  would  have  the  converts 
rejoice  in  their  discipline,  confident  in  the  faithfulness 
of  Him  who  was  trying  them.  He  follows  this  general 
message  to  the  Churches  with  a solemn  charge  to  their 
teachers.  They  are  specially  responsible  for  the 
welfare  of  the  brethren.  On  them  it  rests  by  the 
holiness  of  their  lives  and  the  spirit  in  which  they 
labour  to  win  men  to  the  faith.  The  elders  therefore 
among  you  I exhort , who  am  a fellow-elder , and  a witness 
of  the  sufferings  of  Christ , who  am  also  a partaker  of  the 
glory  that  shall  be  revealed:  Tend  the  flock  of  God  which 
is  among  you . Therefore — because  I know  that  the 


201 


202 


THE  EPISTLES  OF  ST.  PETER 


blessed  purpose  of  trial  is  not  always  manifest,  and 
because  the  hope  of  the  believer  needs  to  be  constantly 
pointed  to  the  faithfulness  of  God — I exhort  you  to  tend 
zealously  those  over  whom  you  are  put  in  charge. 
“ Elders  ” was  the  name  given  at  first  to  the  whole  body 
of  Christian  teachers.  No  doubt  they  were  chosen 
at  the  beginning  from  the  older  members  of  the 
community,  when  the  Apostles  established  Churches 
in  their  missionary  journeys.  “ They  appointed  for 
them  elders  in  every  Church  ” (Acts  xiv.  23) ; and  it 
was  the  elders  of  the  Church  of  Ephesus  that  Paul 
sent  for  to  Miletus  (Acts  xx.  17).  And  St.  Peter  here 
contrasts  them  very  pointedly  with  those  of  younger 
years,  whom  he  addresses  afterwards.  But  after  it 
became  an  official  title  the  sense  of  seniority  would 
drop  away  from  the  word. 

It  is  clear  from  this  passage  that  in  St.  Peter’s  time 
they  were  identical  with  those  who  were  afterwards 
named  bishops.  For  the  word  which  follows  presently 
in  the  text  and  is  rendered  “ exercising  the  oversight  ” 
is  literally  “ doing  the  work  of  bishop,  or  overseer.” 
And  in  the  passage  already  alluded  to  (Acts  xx.  1 5-28) 
those  who  at  first  are  called  elders  are  subsequently 
named  bishops:  “The  Holy  Ghost  hath  made  you 
bishops  to  feed  the  Church  of  God  ” (R.V.).  As  the 
Church  grew  certaim  places  would  become  prominent 
as  centres  of  Christian  life,  and  to  the  elders  therein  the 
oversight  of  other  Churches  would  be  given  ; and  thus 
the  overseer  or  bishop  would  grow  to  be  distinct  from 
the  other  presbyters,  and  his  title  be  assigned  to  the 
more  important  office.  This  had  not  come  about  when 
St.  Peter  wrote. 

The  humility,  which  he  is  soon  about  to  commend 
to  the  whole  body,  the  Apostle  manifests  by  placing 


V.  1-4.] 


HOW  TO  TEND  THE  FLOCK 


203 


himself  on  the  level  of  those  to  whom  he  speaks  : “ I, 
who  am  a fellow-elder,  exhort  you.”  He  has  strong 
claims  to  he  heard,  claims  which  can  never  be  theirs. 
He  has  been  a witness  of  the  sufferings  of  Christ.  He 
might  have  made  mention  of  his  apostleship  ; he  might 
have  told  of  the  thrice-repeated  commission  which  soon 
supplies  the  matter  of  his  exhortation.  He  will  rather 
be  counted  an  equal,  a fellow-labourer  with  themselves. 
Some  have  thought  that  even  when  he  calls  himself  a 
witness  of  Christ’s  sufferings  he  is  not  so  much 
referring  to  what  he  saw  of  the  life  and  death  of  Jesus, 
as  to  the  testimony  which  he  has  borne  to  his  Master 
since  the  pentecostal  outpouring  and  the  share  which 
he  has  had  of  sufferings  for  Christ’s  sake.  If  this  be 
so,  he  would  here  too  be  reckoning  himself  even  as 
they,  as  he  clearly  intends  to  do  in  the  words  which 
follow,  where  he  calls  himself  a sharer,  as  they  all  are, 
in  the  glory  to  which  they  look  forward.  Thus  in  all 
things  they  are  his  brethren  : in  the  ministry,  in  their 
affliction,  and  in  their  hope  of  glory  to  be  revealed. 

He  opens  his  solemn  charge  with  words  which  are 
the  echo  of  Christ’s  own  : “ Feed  My  sheep”  ; “ Feed 
My  lambs.”  Every  word  pictures  the  responsibility  of 
those  to  whom  the  trust  is  committed.  These  brethren 
are  God’s  flock.  Psalmists  and  prophets  had  been 
guided  of  old  to  use  the  figure ; they  speak  of  God’s 
people  as  “ the  sheep  of  His  pasture.”  But  our  Lord 
consecrated  it  still  more  when  He  called  Himself  “ the 
good  Shepherd,  that  giveth  His  life  for  the  sheep.” 
The  word  tells  much  of  the  character  of  those  to  whom 
it  is  applied.  How  prone  they  are  to  wander  and 
stray,  how  helpless,  how  ill  furnished  with  means  of 
defence  against  perils.  It  tells,  too,  that  they  are  easy 
to  be  led.  But  that  is  not  all  a blessing,  for  though 


204 


THE  EPISTLES  OF  ST.  PETER 


docile,  they  are  often  heedless,  ready  to  follow  any 
leader  without  thought  of  consequences. 

But  they  are  God’s  flock.  This  adds  to  the  dignity 
of  the  elder’s  office,  but  adds  also  to  the  gravity  of  the 
trust,  a trust  to  be  entered  on  with  fear  and  trembling. 
For  the  flock  is  precious  to  Christ,  and  should  be 
precious  to  His  shepherds.  To  let  them  perish  for  want 
of  tending  is  treachery  to  the  Master  who  has  sent  men 
to  His  work.  And  how  much  that  tending  means. 
To  feed  them  is  not  all,  though  that  is  much.  To 
provide  such  nurture  as  will  help  their  growth  in  grace. 
There  is  a food  store  in  God’s  word,  but  not ‘every 
lesson  there  suits  every  several  need.  There  must  be 
thoughtful  choice  of  lessons.  The  elders  of  old  were, 
and  God’s  shepherds  now  are,  called  to  give  much  care 
how  they  minister,  lest  by  their  oversight  or  neglect — 

“The  hungry  sheep  look  up,  but  are  not  fed.” 

But  tending  speaks  of  watchfulness.  The  shepherd 
must  yield  his  account  when  the  chief  Shepherd  shall 
appear.  Those  who  are  watchmen  over  God’s  flock 
must  have  an  eye  to  quarters  whence  dangers  may 
come,  must  mark  the  signs  of  them  and  be  ready  with 
safeguards.  And  the  sheep  themselves  must  be 

strengthened  to  endure  and  conquer  when  they  are 
assailed ; they  cannot  be  kept  out  of  harm’s  way 
always.  Christ  did  not  pray  for  His  own  little  flock 
of  disciples  that  they  should  be  taken  out  of  the  world, 
only  kept  from  the  evil.  Then  all  that  betokens  good 
must  be  cherished  among  them.  For  even  tiny  germs 
of  goodness  the  Spirit  will  sanctify,  and  help  the 
watchful  elder,  by  his  tending,  to  rear  till  they  flourish 
and  abound. 

To  his  general  precept  St.  Peter  adds  three  defining 


v.  1-4.] 


HOW  TO  TEND  THE  FLOCK 


205 


clauses,  which  tell  us  how  the  elder’s  duty  may  be 
rightly  discharged,  and  against  what  perils  and  tempta- 
tions he  will  need  to  strive  : exercising  the  oversight , 
not  of  constraint,  but  willingly , according  unto  God. 
How  would  the  oversight  of  an  elder  come  to  be 
exercised  of  constraint  in  the  time  of  St.  Peter  ? 
Those  to  whom  he  writes  had  been  appointed  to  their 
office  by  apostolic  authority,  it  may  have  been  b}^  St. 
Paul  himself ; and  while  an  Apostle  was  present  to 
inspire  them  enthusiasm  for  the  new  teaching  would 
be  at  its  height  : many  would  be  drawn  to  the  service 
of  Christ  who  would  appear  to  the  missionaries  well 
fitted  to  be  entrusted  with  such  solemn  charge  and 
ministry.  But  even  an  Apostle  cannot  read  men’s 
hearts,  and  it  was  when  the  Apostles  departed  that 
the  Churches  would  enter  on  their  trial.  Then  the 
fitness  of  the  elders  would  be  put  to  the  test.  Could 
they  maintain  in  the  Churches  the  earnestness  which 
had  been  awakened  ? Could  they  in  their  daily  walk 
sustain  the  apostolic  character,  and  help  forward  the 
cause  both  by  word  and  life  ? Christianity  would  be 
unlike  every  other  movement  whose  officers  are  human 
if  there  were  not  many  failures  and  much  weakness 
here  and  there ; and  if  the  ministrations  of  elders 
grew  less  accepted  and  less  fruitful,  they  would  be 
offered  with  ever-diminishing  earnestness,  and  the 
services,  full  of  life  at  the  outset,  would  prove  irksome 
from  disappointment,  and  in  the  end  be  discharged 
only  as  a work  of  necessity. 

And  every  subsequent  age  of  the  Church  has  en- 
dorsed the  wisdom  of  St.  Paul’s  caution,  “ Lay  hands 
hastily  on  no  man.”  Fervid  zeal  may  grow  cool,  and 
inaptitude  for  the  work  become  apparent;  Nor  are 
those  in  whom  it  is  found  always  solely  responsible 


206 


THE  EPISTLES  OF  ST.  PETER 


for  a mistaken  vocation.  As  St.  Paul’s  words  should 
make  those  vigilant  whose  office  it  is  to  send  forth  men 
to  sacred  ministries,  so  St.  Peter’s  warning  should 
check  any  undue  urging  of  men  to  offer  themselves. 
It  is  a sight  to  move  men  to  sorrow,  and  God  to 
displeasure,  when  the  shepherd’s  work  is  perfunctory, 
not  done  willingly,  according  to  God. 

In  some  texts  the  last  three  words  are  not  repre- 
sented, nor  are  they  found  in  our  Authorised  Version. 
But  they  have  abundant  authority,  and  so  fully  declare 
the  spirit  in  which  all  pastoral  work  should  be  done 
that  they  might  well  be  repeated  emphatically  with 
each  of  these  three  clauses.  To  labour  according  to 
God , “as  ever  in  the  great  Taskmaster’s  eye,”  is  so 
needful  that  the  words  may  be  commended  to  the  elders 
as  a constant  motto.  And  not  only  as  in  His  sight 
should  the  work  be  done,  but  with  an  endeavour  after 
the  standard  which  is  set  before  us  in  Christ.  We  are 
to  stoop  as  He  stooped  that  we  may  raise  those  who 
cannot  raise  themselves  ; to  be  compassionate  to  the 
penitent,  breaking  no  bruised  reed,  quenching  no  spark 
in  the  smoking  flax.  The  pastor’s  words  should  be 
St.  Paul’s,  “We  are  your  servants  for  Jesus’s  sake,”  his 
action  that  of  the  shepherd  in  the  parable  : “When  he 
findeth  it,  he  layeth  it  on  his  shoulders  rejoicing.”  Such 
ioy  comes  only  to  willing  workers. 

Nor  yet  for  filthy  lucre)  but  of  a ready  mind.  We  do 
not  usually  think  of  the  Church  in  the  apostolic  age  as 
offering  any  temptation  to  the  covetous.  The  disciples 
were  poor  men,  and  there  is  little  trace  of  riches  in  the 
opening  chapters  of  the  Acts.  St.  Paul,  too,  constantly 
declined  to  be  a burden  to  the  flock,  as  though  he  felt 
it  right  to  spare  the  brethren.  The  lessons  of  the  New 
Testament  on  this  subject  are  very  plain.  When  our 


'•  i-4] 


HOW  TO  TEND  THE  FLOCK 


207 


Lord  sent  forth  His  seventy  disciples,  He  sent  them 
as  “ labourers  worthy  of  their  hire  ” (Luke  x.  7)  ; and 
St.  Paul  declares  it  to  be  the  Lord’s  ordinance  that  they 
which  proclaim  the  Gospel  should  live  of  the  Gospel 
(1  Cor.  ix.  14).  To  serve  with  a ready  mind  is  to  seek 
nothing  beyond  this.  But  it  is  clear  both  from  St. 
Paul’s  language  (1  Tim.  iii.  3 ; Titus  i.  7)  and  from  this 
verse  that  there  existed  temptations  to  greed,  and  that 
some  were  overcome  thereby.  It  is  worthy  of  note, 
however,  that  those  who  are  given  up  to  this  covetous- 
ness are  constantly  branded  with  false  teaching.  They 
are  thus  described  by  both  the  Apostles.  They  teach 
things  which  they  ought  not  (Titus  i.  11),  and  with 
feigned  words  make  merchandise  of  the  flock  (2  Peter 
ii.  3).  The  spirit  of  self-seeking  and  base  gain  (which 
is  the  literal  sense  of  St.  Peter’s  word)  is  so  alien  to 
the  spirit  of  the  Gospel  that  we  cannot  conceive  a faith- 
ful and  true  shepherd  using  other  language  than  that 
of  St.  Paul : “ We  seek  not  yours,  but  you.” 

Neither  as  lording  it  over  the  charge  allotted  to  you , but 
making  yourselves  ensamples  to  the  flock . This,  too,  is  a 
special  peril  at  all  times  for  those  who  are  called  to 
preside  in  spiritual  offices.  The  interests  committed  to 
their  trust  are  so  surpassingly  momentous  that  they 
must  often  speak  with  authority,  and  the  Church’s 
history  furnishes  examples  of  men  who  would  make 
themselves  lords  where  Christ  alone  should  be  Lord. 
Against  this  temptation  Pie  has  supplied  the  safeguard 
for  all  who  will  use  it.  “ My  sheep,”  He  says,  “ hear 
My  voice.”  And  the  faithful  tenders  of  His  flock  must 
ever  ask  themselves  in  their  service,  Is  this  the  voice 
of  Christ  ? The  question  will  be  in  their  hearts  as 
they  give  counsel  to  those  who  need  and  seek  it, 
What  would  Christ  have  said  to  this  man  or  to  that  ? 


208 


THE  EPISTLES  OF  ST.  PETER 


The  same  sort  of  question  will  bring  to  the  test  their 
public  ministrations,  and  will  make  that  most  prominent 
in  them  which  He  intended  to  be  so.  Thus  will  be 
introduced  into  all  they  do  a due  proportion  and 
subordination,  and  many  a subject  of  disquiet  in  the 
Churches  will  thereby  sink  almost  into  insignificance. 
At  the  same  time  the  constant  reference  to  their  own 
Lord  will  keep  them  in  mind  that  they  are  His  servants 
for  the  flock  of  God. 

While  he  warns  the  elders  against  the  assumption  of 
lordship  over  their  charges,  the  Apostle  adds  a precept 
which,  if  it  be  followed,  will  abate  all  tendency  to  seek 
such  lordship.  For  it  brings  to  the  mind  of  those  set 
over  the  flock  that  they  too  are  but  sheep,  like  the  rest, 
and  are  appointed  not  to  dominate,  but  to  help  their 
brethren.  Making  yourselves  ensamples  to  the  flock. 
Christ’s  rule  for  the  good  shepherd  is,  “ He  goeth 
before  them,  and  the  sheep  follow  him  ” (John  x.  4). 
The  weak  take  in  teaching  rather  from  what  they  see 
than  from  what  they  hear.  The  teacher  must  be  a living 
witness  to  the  word,  a proof  of  its  truth  and  power. 
If  he  be  not  this,  all  his  teaching  is  of  little  value.  The 
simplest  teacher  who  lives  out  his  lessons  in  his  life 
becomes  a mighty  power ; he  gains  the  true,  the 
lawful  lordship,  and — 

“Truth  from  his  lips  prevails  with  double  sway.” 

The  Apostles  knew  well  the  weight  and  influence 
of  holy  examples.  Hence  St.  Paul  appeals  continually 
to  the  lives  of  himself  and  his  fellow- workers.  We 
labour,  he  says,  “ to  make  ourselves  an  ensample  unto 
you  that  ye  should  imitate  us  ” (2  Thess.  iii.  9) ; 
Timothy  he  exhorts,  “Be  thou  an  ensample  to  them 
that  believe”  (1  Tim.  iv.  12),  and  Titus,  “In  all  things 


V.  I -4-] 


HOW  TO  TEND  THE  FLOCK 


209 


showing  thyself  an  ensample  of  good  works  ” (Titus  if 
7).  Nothing  can  withstand  the  eloquence  of  him  who 
can  dare  to  appeal  to  his  brethren,  as  the  Apostle  does, 
“ Be  ye  imitators  together  of  me,  and  mark  them  which 
walk  so  as  ye  have  us  for  an  ensample  ” (Phil.  iii.  7), 
and  “ Be  ye  imitators  of  me,  even  as  I also  am  of 
Christ  ” (1  Cor.  xi.  1).  Such  pattern  shepherds  have 
been  the  admiration  of  every  age.  Chaucer,  among  his 
pilgrims,  describes  the  good  parson  thus  : — 

“ The  lore  of  Christ  and  His  Apostles  twelve 
He  taught,  and  first  he  followed  it  himself.” 

Such  are  the  lives  of  shepherds  who  remember  that 
they  are  even  as  their  flocks : frail  and  full  of  evil 
tendencies,  and  needing  to  come  continually,  in  humble 
supplication,  to  the  source  of  strength  and  light,  and  to 
be  ever  watchful  over  their  own  lives.  These  men 
seek  no  lordship ; there  comes  to  them  a nobler  power, 
and  the  allegiance  they  win  is  self-tendered. 

And  when  the  chief  Shepherd  shall  be  manifested , ye 
shall  receive  the  crown  of  glory  that  fadeth  not  away. 
For  their  consolation  the  Apostle  sets  before  the  elders 
their  Judge  in  His  self-chosen  character.  He  is  the 
chief  Shepherd.  Judge  He  must  also  be  when  He  is 
manifested ; but  while  He  must  pass  sentence  on  their 
work,  He  will  understand  and  weigh  the  many 
hindrances,  both  within  and  without,  against  which  they 
have  had  to  fight.  Of  human  weakness,  error,  sin, 
such  as  besets  us,  He  had  no  share ; but  He  knows 
whereof  we  are  made,  and  will  not  ask  from  any  of  us 
a service  beyond  our  powers.  Nay,  His  Spirit  chooses 
for  us,  would  we  but  mark  it,  the  work  in  which  we 
can  serve  Him  most  fitly.  And  He  has  borne  the 
contradiction  of  sinners  against  Himself.  In  judging 

14 


210 


THE  EPISTLES  OF  ST  PETER 


His  servants,  then,  He  will  take  account  of  the  wilful- 
ness of  ears  that  would  not  hear  and  of  eyes  that 
would  not  see,  of  the  waywardness  that  chose  darkness 
rather  than  light,  ignorance  rather  than  Divine  know- 
ledge, death  rather  than  life. 

Therefore  His  feeble  but  faithful  servants  may  with 
humble  minds  welcome  His  appearing.  He  comes  as 
Judge.  Ye  shall  receive . It  is  a word  descriptive  of 
the  Divine  award  at  the  last.  Here  it  marks  the 
bestowal  of  a reward,  but  elsewhere  (2  Peter  ii.  13) 
the  Apostle  uses  it  for  the  payment  to  sinners  of  the 
hire  of  wrong-doing.  But  the  Judge  is  full  of  mere}'. 
Of  one  sinner’s  feeble  efforts  He  said,  “ She  hath  done 
what  she  could.  Her  sins  are  forgiven.”  And  another 
who  had  laboured  to  be  faithful  He  welcomed  to  His 
presence  : “ Enter  into  the  joy  of  thy  Lord.”  To  share 
that  joy,  to  partake  of  His  glory,  to  be  made  like  Him 
by  beholding  His  presence — this  will  be  the  faithful 
servant’s  prize,  a crown  of  amaranth,  unwithering, 
eternal. 


XVII 

BE  CLOTHED  WITH  HUMILITY 


21 1 


XVII 


BE  CLOTHED  WITH  HUMILITY 


“Likewise,  ye  younger,  be  subject  unto  the  elder.  Yea,  all  of  you 
gird  yourselves  with  humility,  to  serve  one  another  : for  God  resisteth 
the  proud,  but  giveth  grace  to  the  humble.  Humble  yourselves 
therefore  under  the  mighty  hand  of  God,  that  He  may  exalt  you  in 
due  time ; casting  all  your  anxiety  upon  Him,  because  He  careth 
for  you.”— i Peter  v.  5-7. 


AVING  admonished  the  shepherds,  the  Apostle 


now  turns  to  the  flock,  and  his  words  recall  the 
exhortations  which  he  has  given  several  times  before. 
In  ii.  13  he  taught  Christian  subjects  the  duty  of 
submission,  even  should  it  be  their  lot  to  live  under 
heathen  rulers.  A few  verses  further  on  in  the  same 
chapter  he  repeated  this  teaching  to  Christian  slaves 
with  heathen  masters,  and  the  third  chapter  opens 
with  advice  of  the  same  character  to  the  wives  who 
were  married  to  heathen  husbands.  And  now  once 
more,  with  his  favourite  verb  “ be  subject,”  he  opens 
his  counsel  to  the  Churches  on  their  duty  to  those  set 
over  them.  The  relation  between  the  elders  and  their 
flock  will  not  be  as  strained,  or  not  strained  after  the 
same  manner,  as  between  Christians  and  heathens  in 
the  other  cases,  but  the  same  principle  is  to  govern  the 
behaviour  of  those  who  hold  the  subject  position.  The 
duly  appointed  teachers  are  to  be  accepted  as  powers 
ordained  of  God,  and  their  rule  and  guidance  followed 
with  submission. 


213 


214 


THE  EPISTLES  OF  ST.  PETER 


Likewise , ye  younger}  be  subject  unto  the  elder.  He 
teaches  that  as  there  is  a duty  of  the  elders  to  the 
younger,  so  there  is  a reciprocal  duty  which,  in  like 
manner  and  with  the  same  thoroughness,  must  be 
discharged  by  the  younger  to  the  elders.  In  those 
early  days  the  congregation  could  fitly  be  spoken  of 
as  “ the  younger.  ” Naturally  the  teachers  would  be 
chosen  from  those  who  had  been  the  first  converts. 
The  rest  of  the  body  would  consist  not  only  of  those 
younger  in  years,  but  younger  in  the  acceptance  of  the 
faith,  younger  in  the  knowledge  of  the  doctrines  of 
Christ,  younger  in  Christian  experience.  And  if  the 
Churches  were  to  be  a power  among  their  heathen  sur- 
roundings, it  must  be  by  their  unity  in  spirit  and  faith  ; 
and  this  could  only  be  secured  by  a loyal  and  ready 
following  of  those  who  were  chosen  to  instruct  them. 

But  lest  there  may  be  any  undue  straining  of  the 
claim  to  submission,  there  follows  immediately  a precept 
to  make  it  general : Yea,  all  of  you  gird  yourselves  with 
humility , to  serve  one  another . Thus  will  be  realised  the 
true  idea  of  the  Christian  body,  where  each  member 
should  help  all,  and  be  helped  of  all,  the  rest,  eye  and 
hand,  head  and  feet,  each  having  their  office,  and  each 
ministering  therein  as  parts  of  the  one  body.  This 
idea  of  general  humility  was  altogether  unknown  to  the 
world  before  Christ’s  coming.  The  word,  therefore,  is 
one  coined  for  Christian  use  : lowliness  of  mind,  a 
frame  wherein  each  deems  others  better  than  himself. 
And  with  it  the  Apostle  has  coupled  another  word  for 
“ gird  yourselves,”  which  is  well  fitted  to  be  so  placed. 
It  is  found  nowhere  else,  and  is  full  of  that  graphic 
character  of  which  he  is  so  fond.  The  noun  from 
which  it  is  derived  signifies  “ an  outer  garment,”  mainly 
used  by  household  servants  and  slaves,  to  cover  their 


v.  5-7-] 


BE  CLOTHED  WITH  HUMILITY 


215 


other  clothing  and  keep  it  from  being  spoiled.  It 
appears  to  have  been  bound  round  the  waist  by  a 
girdle.  The  word  is  a complete  picture.  St.  Peter 
sees  in  humility  a robe  which  shall  encompass  the 
whole  life  of  the  believer,  keeping  off  all  that  might 
sully  or  defile  it ; and  into  the  sense  of  the  word 
comes  the  lowly  estate  of  those  by  whom  the  garment 
in  question  was  worn.  It  was  connected  entirely  with 
the  humblest  duties.  Hence  its  appropriateness  when 
joined  with  u serve  one  another.” 

And  one  cannot  in  studying  this  striking  word  of  the 
Apostle  but  be  carried  in  thought  to  that  scene  described 
by  St.  John  where  Jesus  “ took  a towel  and  girded 
Himself”  (John  xiii.  4)  to  wash  the  feet  of  His  disciples. 
St.  Peter  gained  much  instruction  from  that  washing, 
and  he  has  not  forgotten  the  lesson  when  he  desires 
to  confirm  the  brethren  in  Christian  humility.  “ I have 
given  you  an  example,  that  ye  also  should  do  as  I have 
done  to  you,”  was  the  Lord’s  injunction  ; and  this  the 
Apostle  delivers  to  the  Churches.  And  verily  Christ 
spake  of  Himself  more  truly  than  of  any  other  when 
He  described  the  master’s  treatment  of  his  watchful 
servants  : “ He  shall  gird  himself,  and  make  them  sit 
down  to  meat,  and  shall  come  and  serve  them  ” (Luke 
xii.  37).  Such  has  been  the  Lord’s  humiliation,  who 
took  upon  Him  our  flesh,  and  now  bids  us  to  His 
banquet,  where,  through  His  Spirit,  He  is  ever  waiting 
to  bless  those  who  draw  near. 

How  this  exhortation  to  humility  in  dealing  with 
one  another  is  connected  with  the  verse  (Prov.  iii.  34) 
by  which  the  Apostle  supports  it  does  not  perhaps 
immediately  appear.  For  God  resisteth  the  proud , but 
giveth  grace  to  the  humble.  But  a little  reflection  on 
the  characteristics  of  pride  towards  men  soon  makes 


2l6 


THE  EPISTLES  OF  ST.  PETER 


us  conscious  that  it  is  very  closely  united  with  pride 
towards  God.  The  Pharisee  who  despises  the  publican, 
and  thanks  God  in  words  that  he  is  not  such  a one,  feels 
in  his  heart  no  thankfulness  nor  care  for  God  at  all. 
His  own  acts  have  made  him  the  pattern  of  goodness 
which  he  conceives  himself  to  be.  And  we  discover  the 
like  in  every  other  exhibition  of  this  spirit.  The  term 
( yirepi^avoi ) by  which  these  haughty  ones  are  de- 
scribed indicates  a desire  to  be  conspicuous,  to  stand 
apart  from  and  above  their  fellows.  They  are  self- 
centred,  and  look  down  upon  the  rest  of  the  world,  and 
forget  their  dependence  upon  God. 

St.  Peter  in  his  quotation  has  followed  the  Septuagint. 
In  the  Hebrew  the  first  half  of  the  verse  is,  “ He 
scorneth  the  scorners.”  And  this  is  the  manner  of 
God’s  dealing.  He  pays  men  with  their  own  coin. 
Jacob’s  deceit  was  punished  in  kind  by  the  frequent 
deceptions  of  his  children,  so  that  at  last  he  could  hardly 
credit  their  report  that  Joseph  is  still  alive.  David  was 
scourged  for  his  offences  exactly  according  to  his  own 
sin.  But  the  word  which  the  Apostle  has  drawn  from 
the  Septuagint  is  also  of  solemn  import.  It  declares  a 
state  of  war  between  God  and  man.  God  resisteth  the 
proud  ; literally,  He  setteth  Himself  in  array  against 
them.  And  their  overthrow  is  sure.  They  that 
strive  with  the  Lord  shall  be  broken  to  pieces.  The 
Psalmist  rejoices  over  the  contrary  lot  : “The  Lord  is 
on  my  side  ; I will  not  fear.  What  can  man  do  unto 
me?”  (Psalm  cxviii.  6).  He  had  realised  the  feebleness 
of  human  strength,  even  for  man  to  rely  on,  much  more 
if  it  stand  in  opposition  to  God.  “ It  is  better  to  trust 
in  the  Lord  than  to  put  any  confidence  in  man,”  be  it 
in  ourselves  or  in  others.  So  out  of  his  distress  he 
called  upon  the  Lord.  It  is  the  sense  of  need  which 


v-  5-7-] 


BE  CLOTHED  WITH  HUMILITY 


217 


makes  men  humble ; and  to  humbled  souls  God’s 
blessing  comes:  “ He  answered  me,  and  set  me  in.  a 
large  place.” 

And  as  though  He  would  mark  humility  as  the  chief 
grace  to  prepare  men  for  His  kingdom,  the  Lord’s  first 
words  in  His  sermon  on  the  mount  are  a blessing  on 
the  lowly-minded  : u Blessed  are  the  poor  in  spirit,  for 

theirs  is  the  kingdom  of  heaven  ” — not  shall  be,  but 
is  theirs  even  now.  God’s  favour  to  the  humble  is 
a present  gift.  How  the  sense  of  this  swells  the 
thanksgivings  of  Hannah  and  the  Virgin  Mary  ! And 
to  teach  the  lesson  to  His  disciples,  when  they  were 
far  from  humility  and  were  anxious  only  to  know 
which  of  them  should  be  above  the  rest  in  what  they 
still  dreamt  of  as  an  earthly  kingdom,  He  took  a little 
child  and  set  him  before  them,  as  the  pattern  to  which 
His  true  followers  must  conform.  This  childlike  virtue 
gives  admission  to  the  kingdom  of  heaven  ; its  pos- 
sessors have  the  kingdom  of  God  within  them. 

And  St.  Peter  feeds  the  flock  as  he  himself  was  fed. 
Humble  yourselves  therefore  under  the  mighty  hand  of 
God}  that  He  may  exalt  you  in  due  time . The  Apostle 
may  be  referring  in  these  words  to  the  trials  which 
were  upon  the  converts  when  he  wrote  to  them.  These 
he  would  have  them  look  upon  as  God’s  discipline,  as 
a cause  for  joy  rather  than  sorrow.  Christian  humility 
will  not  rebel  against  fatherly,  merciful  correction.  How 
the  good  man  bows  before  the  hand  of  God  we  see  in 
Moses  when  God  refused  to  let  him  go  over  into 
Canaan  : “ I besought  the  Lord,  saying,  O Lord  God, 

Thou  hast  begun  to  show  Thy  servant  Thy  greatness 
and  Thy  strong  hand.  . . . Let  me  go  over,  I pray  Thee, 
and  see  the  good  land  that  is  beyond  Jordan.  But  the 
Lord  was  wroth  with  me  for  your  sakes,  and  hearkened 


218 


THE  EPISTLES  OF  ST.  PETER 


not  unto  me  ” (Deut.  iii.  23).  And  so  the  meek 
prophet,  who  knew  that  his  withdrawal  was  for  the 
people’s  sake,  having  sung,  “ Happy  art  thou,  O Israel ; 
who  is  like  unto  thee,  a people  saved  by  the  Lord  ? ” 
(Deut.  xxxiii.  29),  went  up  unto  Mount  Nebo  and  died 
there,  when  his  eye  was  not  dim,  nor  his  natural  force 
abated.  Hence  his  praise:  “ There  hath  not  arisen  a 
prophet  since  in  Israel  like  unto  Moses.”  Humility 
was  his  dying  lesson. 

But  as  the  Apostle  has  just  been  speaking  of  the 
duty  owed  to  the  elders  as  teachers,  it  is  perhaps  better 
to  apply  the  words  of  the  exhortation  in  that  sense. 
Those  who  were  set  over  the  Churches  were  so  set  in 
the  Lord.  For  the  time  they  represented  His  hand, 
the  hand  of  care  and  guidance  to  those  who  were 
submissive.  In  honouring  them,  the  younger  were 
honouring  God.  Thus  the  lesson  would  be,  Bend 
your  hearts  to  the  instruction  which  He  imparts  through 
their  words ; yield  your  will  to  His  will,  and  order 
your  life  to  be  in  harmony  with  His  providence ; live 
thus  that  He  may  exalt  you.  For  the  hand  which  may 
seem  heavy  now  will  be  mighty  to  raise  you  in  due  time. 
And  that  time  He  knows.  It  is  His  time,  not  yours. 
If  it  tarry,  wait  for  it.  It  will  surely  come ; it  will  not 
tarry,  when  the  Divine  discipline  has  done  its  work. 

Casting  all  your  anxiety  upon  Him , because  He  careth 
for  you.  When  men  do  this  the  due  time  has  come. 
Till  this  stage  is  reached  there  can  be  no  true  humility. 
But  how  slow  men  are  in  reaching  it ! We  are  willing 
to  bring  to  God  a little  here  and  there  of  our  sorrow 
and  our  feebleness,  but  would  fain  still  carry  a part 
of  the  load  ourselves.  Human  pride  it  is  which  cannot 
stoop  to  owe  everything  to  God  ; want  of  faith,  too, 
both  in  the  Divine  power  and  the  Divine  love,  though 


r-  5-7-] 


BE  CLOTHED  WITH  HUMILITY 


219 


our  tongues  may  not  confess  it.  What  a powerful 
homily  on  this  verse  is  the  conduct  of  the  youthful 
David  when  he  went  forth  against  the  Philistine  ! 
“The  Lord,”  he  says  to  Saul,  “that  delivered  me  out 
of  the  paw  of  the  lion  and  out  of  the  paw  of  the  bear, 
He  will  deliver  me  out  of  the  hand  of  this  Philistine.” 
And  when  the  king  offered  his  own  coat  of  mail,  though 
tempted  thereby,  he  put  the  armour  away,  saying,  “ I 
cannot  go  with  these,  for  I have  not  proved  them.” 
He  knew  that  God  had  given  him  skill  with  the  humbler 
weapons,  and  it  was  God’s  battle  in  which  he  was  to 
engage.  So  with  his  stones  and  his  sling  he  went 
forth,  telling  the  defiant  challenger,  “ I come  to  thee 
in  the  name  of  the  Lord  of  hosts.”  The  action  is  a 
comment  on  the  Psalmist’s  words,  “ Commit  thy  way 
unto  the  Lord,  trust  also  in  Him,  and  He  shall  bring 
it  to  pass  ” (Psalm  xxxviii.  5). 

But  neither  the  young  hero  by  his  example,  nor  the 
Apostle  in  his  exhortation,  teaches  a spirit  of  careless 
indifference  and  neglect  of  means.  David  chose  him 
five  smooth  stones  out  of  the  brook.  These  he  could 
use.  With  these  God  had  delivered  him  aforetime. 
And  in  every  condition  men  are  bound  to  use  the  best 
means  they  know  to  ensure  success,  and  the  Christian 
will  pour  out  his  prayers  for  guidance  and  foresight  in 
temporal  concerns.  That  done,  the  counsel  of  Christ, 
on  which  St.  Peter’s  exhortation  is  grounded,  is,  “ Be 
not  overanxious  ; your  heavenly  Father  knoweth 
your  needs.”  And  he  who  has  grown  humble  under 
the  mighty  hand  of  God  in  trials  has  learnt  that  the 
same  hand  is  mighty  to  save  : “ He  careth  for  you.” 

When  this  perfect  trust  is  placed  in  God,  the  load  is 
lifted.  It  is,  as  the  Psalmist  says  literally,  rolled  upon 
the  Lord  (Psalm  xxxviii.  5). 


220 


THE  EPISTLES  OF  ST.  PETER 


How  salutary  this  teaching  for  both  the  elders  and 
the  congregations  among  these  Christians  of  the 
dispersion,  and  how  full  the  promise  of  help  and 
blessing.  The  teachers  had  been  placed  in  the  midst 
of  difficulties  and  charged  with  a mighty  responsibility  ; 
but  robed  in  the  garment  of  humility,  casting  aside  all 
self-trust,  coming  only  in  the  name  of  the  Lord,  the 
burden  would  be  raised  by  the  almighty  arms  and 
made  convenient  to  their  powers.  And  to  the  younger 
the  same  lowly  spirit,  loving  thoughts  toward  those 
who  cared  for  their  souls,  would  be  fruitful  in  blessing. 
For  the  same  God  who  resisteth  the  proud  showers 
His  grace  upon  the  humble.  It  fails  on  them  as  the 
dev/  of  Hermon,  which  cometh  down  upon  the 
mountains  of  Zion.  Unto  them  Christ  has  proclaimed 
His  foremost  blessing  ; has  promised,  and  is  giving, 
the  kingdom  of  heaven  to  humble  souls,  and  will  give 
them  life  for  evermore. 


XVIII 

THROUGH  PERILS  TO 


VICTORY 


221 


XVIII 


THROUGH  PERILS  TO  VICTORY 


11  Be  sober,  be  watchful  : your  adversary  the  devil,  as  a roaring  lion, 
walketh  about,  seeking  whom  he  may  devour : whom  withstand 
steadfast  in  your  faith,  knowing  that  the  same  sufferings  are  accom- 
plished in  your  brethren  who  are  in  the  world.  And  the  God  of 
all  grace,  who  called  you  unto  His  eternal  glory  in  Christ,  after 
that  ye  have  suffered  a little  while,  shall  Himself  perfect,  stablish, 
strengthen  you.  To  Him  be  the  dominion  for  ever  and  ever.  Amen. 

t{  By  Silvanus,  our  faithful  brother,  as  I account  him , I have  written 
unto  you  briefly,  exhorting,  and  testifying  that  this  is  the  true  grace 
of  God  : stand  ye  fast  therein.  She  that  is  in  Babylon,  elect  together 
with  you , saluteth  you ; and  so  doth  Mark  my  son.  Salute  one 
another  with  a kiss  of  love. 

“ Peace  be  unto  you  all  that  are  in  Christ.” — I Peter  v.  8-14. 


OT  only  had  these  Asian  Christians  to  suffer  from 


the  opposition  and  calumnies  of  the  heathen  and 
from  the  estrangement  of  former  friends  : there  were 
perils  within  the  Churches  themselves.  There  were 
weak  brethren,  who  fell  away  when  trials  came,  and 
infected  others  with  their  despondency ; there  were 
false  brethren,  with  whom  faith  was  a mere  consent 
of  the  understanding,  and  not  the  spring  of  a holy, 
spiritual  life.  These  spake  of  the  liberty  of  Christ 
as  though  it  were  an  emancipation  from  all  moral 
restraints.  Such  dangers  asked  for  firmness  both  in 
the  elders  and  their  hearers.  To  withstand  them  there 
must  be  a constant  growth  in  Christian  experience, 


224 


THE  EPISTLES  OF  ST.  PETER 


whereby  the  faithful  might  wax  steadfast,  and  attain 
to  the  strength  and  stature  of  the  fulness  of  Christ. 
These  dangers  became  more  manifest  before  St.  Peter 
wrote  his  second  letter,  where  we  find  them  described 
in  dark  colours. 

Here  to  the  converts,  exposed  to  the  assaults  of  these 
temptations,  he  enjoins  the  same  well-ordered  frame 
of  mind  which  before  (i.  13)  he  commended  to  them 
as  they  looked  forward  to  the  hope  in  store  for  them, 
and  also  (iv.  7)  in  their  prayers,  that  their  petitions 
might  be  such  as  suited  with  the  approaching  end 
of  all  things.  Be  sober,  he  says  again,  and  combines 
therewith  an  exhortation  which  without  sobriety  is 
impossible  : Be  watchful.  If  the  mind  be  unbalanced, 
there  can  be  no  keeping  of  a true  guard  against  such 
dangers  as  were  around  these  struggling  believers. 
And  it  is  impossible  not  to  connect  such  an  exhortation 
from  his  lips  with  those  words  of  Christ,  which  one 
Evangelist  says  were  expressly  addressed  to  St.  Peter, 
“ Watch  and  pray,  that  ye  enter  not  into  temptation  ” 
(Mark  xiv.  37,  38).  Pie  who  had  received  this  admoni- 
tion was  conscious  that,  as  in  his  own  case,  so  with 
these  his  converts,  the  spirit  might  be  willing,  but  the 
flesh  was  weak,  and  the  enemy  mighty. 

Your  adversary  the  devil , as  a roaring  lion , walketh 
about , seeking  whom  he  may  devour.  In  the  days  of 
Job,  when  God  asked  of  Satan,  “ Whence  comest  thou  ? ” 
his  answer  was,  “From  going  to  and  fro  in  the  earth 
and  from  walking  up  and  down  in  it  ” (Job  i.  7).  Of  this 
Old  Testament  language  the  Apostle  here  makes  partial 
use  in  his  description  of  the  enemy  of  mankind.  He 
walketh  about  in  the  earth,  which  is  his  province,  for 
.he  is  called  the  prince  of  this  world  (John  xii.  31)  and 
the  god  of  this  world  (2  Cor.  iv.  4).  And  the  Greek 


v.  8-14-] 


THROUGH  PERILS  TO  VICTORY 


225 


word  dvTcSi/cos,  u adversary,”  which  St.  Peter  uses  as 
a translation  of  the  Hebrew  “ Satan,”  is  well  chosen,  for 
it  describes  not  an  ordinary  enemy,  but  one  who  acts 
as  an  opponent  would  in  a court  of  law.  Such  was 
Satan  from  the  first,  an  accuser.  In  Jobls  case  he 
accused  the  Patriarch  to  his  God  : u Doth  Job  serve 
God  for  nought  ? ” “ Put  forth  Thine  hand  now,  and 
touch  all  that  he  hath,  or  touch  his  bone  and  his  flesh, 
and  he  will  curse  Thee  to  Thy  face.”  In  earlier 
days  he  appears  as  the  accuser  of  God  Himself : “ Ye 
shall  not  surely  die,  for  God  doth  know  that  in  the 
day  ye  eat  thereof  then  your  eyes  shall  be  opened,  and 
ye  shall  be  as  God,  knowing  good  and  evil  ” (Gen. 
iii.  4,  5).  And  with  such-like  suggestions  he  assails 
the  faithful  continually,  speaking  either  to  their  un- 
guarded hearts,  or  by  the  words  of  his  servants,  of 
whom  he  has  no  lack.  St.  Paul  dreaded  his  power 
for  the  Thessalonian  converts  : “I  sent  that  I might 
know  your  faith,  lest  by  any  means  the  tempter  had 
tempted  you,  and  our  labour  should  be  in  vain  ” 
(1  Thess.  iii.  5).  And  St.  Peter’s  words  are  dictated 
by  the  same  fear ; he  has  the  same  wish  to  keep 
the  flock  steadfast  in  their  faith.  To  them  Satan’s 
whisperings  would  be  after  this  sort  : u You  are  for- 
gotten of  God  ” ; “ Love  could  never  leave  you  so  long 
in  trial.”  Or  his  agents  would  say  in  scorn,  “ How 
can  you  talk  of  freedom,  when  your  life  is  one  long 
torment  ? What  is  the  profit  of  faith,  when  it  gives 
you  no  liberty  ? ” And  such  questions  are  perilous 
to  feeble  minds.  The  Apostle  marks  the  great  danger 
by  a comparison  which  Ezekiel  (xxii.  25)  had  used 
before  him,  speaking  of  the  tempter  as  a roaring  lion, 
ever  hungry  for  his  prey.  There  is  but  one  weapon 
which  can  vanquish  him.  u This  is  the  victory  that 

IS 


226 


THE  EPISTLES  OF  ST.  PETER 


hath  overcome  the  world,  even  our  faith  ” (i  John  v.  4). 
St.  Peter’s  lesson  is  the  same  as  St.  John’s. 

Whom  withstand  steadfast  in  your  faith}  knowing  that 
the  same  sufferings  are  accomplished  in  your  brethren 
who  are  in  the  world.  The  steadfast  faith  must  be  the 
firm  foundation  of  God  ; and  the  same  thoughts,  which 
St.  Paul  commends  as  a correction  of  those  who 
have  erred  concerning  the  truth,  are  those  most  fit  to 
be  urged  upon  St.  Peter’s  converts  to  render  them 
steadfast.  “ The  Lord  knoweth  them  that  are  His  ” 
(2  Tim.  ii.  19),  and  with  the  Lord  to  know  is  to  care 
for  and  to  save.  And  “let  every  one  that  nameth 
the  name  of  the  Lord  depart  from  unrighteousness.” 
This  is  the  perfect  law,  the  law  of  true  liberty,  and 
he  who  continueth  therein,  being  not  a hearer  that 
forgetteth,  but  a doer  that  worketh,  shall  be  blessed 
in  his  doing.  Thus  resting  on  God  and  thus  ruling 
himself,  he  shall  be  kept  from  the  snares  of  the  enemy, 
and  having  withstood  in  the  evil  day,  shall  still  be 
made  able  to  stand. 

And  to  such  steadfastness  the  brethren  are  to  be 
moved  by  the  knowledge  that  others  are  in  the  same 
affliction.  How  shall  such  knowledge  minister  sup- 
port ? The  mere  knowledge  that  others  bear  a like 
burden  does  not  strengthen  our  own  shoulders ; to 
hear  of  others’  pains  will  not  relieve  our  own.  Not 
so.  But  just  as  it  is  a power  in  warfare  when  men 
see  their  leader  before  them,  facing  the  same  perils, 
hear  his  voice  cheering  them  by  his  courage,  inspiring 
them  with  his  hope ; just  as  it  is  a support  to  brave 
men  to  find  brave  brethren  at  their  side  in  the  conflict, 
animated  by  the  same  spirit,  marching  forward  to  the  same 
victory,  so  is  it  in  the  Christian  struggle.  All  Chris- 
tians are  to  be  steadfast,  the  elders  like  the  leaders  of 


v.  8-14-]  THROUGH  PERILS  TO  VICTORY 


227 


an  army,  the  younger  like  the  soldiers  who  follow, 
that,  moving  with  one  spirit  against  the  foe,  feeling  that 
each  is  like-minded  with  all  the  rest,  while  all  are  equally 
conscious  of  the  importance  of  victory,  they  may  grasp 
hands  as  they  go  forward,  and  be  heartened  thereby, 
being  sure  that  in  the  danger  they  will  have  helpers 
at  their  side. 

And  that  he  may  give  the  more  emphasis  to  this 
idea  of  unity,  in  which,  though  the  suffering  is  common 
to  all,  yet  the  hope  is  also  common,  and  the  victory 
is  promised  to  all,  the  Apostle  does  not  speak  of  the 
converts  as  a multitude  of  brethren,  but  uses  a noun 
in  the  singular  number,  naming  them  (as  the  margin 
of  the  Revised  Version  indicates)  “ a brotherhood  ” 
(aSeX^or^?).  And  when  they  regarded  themselves  as 
“ a brotherhood  in  the  world/’  the  thought  would  have 
its  comforting  as  well  as  its  painful  aspect.  The  world, 
as  Scripture  speaks  of  it,  is  void  of  faith.  Hence  the 
believer,  while  he  lives  in  it,  is  amid  jarring  surroundings, 
and  is  sure  to  suffer.  “ In  the  world  ye  shall  have 
tribulation.”  But  it  is  not  to  last  for  ever,  nor  for  long. 
“ The  world  passeth  away,  but  he  that  doeth  the  will 
of  God  abideth  for  ever.”  And  though  the  brother- 
hood in  the  world  must  suffer,  yet  there  is  that  other 
brotherhood  beyond ; and  there  the  suffering  will  not 
be  remembered  for  the  glory  that  shall  be  revealed 
in  us. 

And  the  God  of  all  grace , who  called  you  unto  His 
eternal  glory  in  Christ}  after  that  ye  have  suffered  a little 
while}  shall  Himself  perfecty  stablish}  strengthen  you . 
Being  now  about  to  sum  up  the  great  work  of  Christian 
advancement,  in  which  from  first  to  last  the  power  is 
bestowed  by  God,  St.  Peter  finds  no  title  more  fitting 
to  express  the  Divine  love  than  “ the  God  of  all  grace. 


228 


THE  EPISTLES  OF  ST.  PETER 


The  invitation  to  become  partakers  of  the  glory  which 
Christ  has  won  by  His  sufferings,  won  that  He  may 
bestow  it  upon  men,  was  God's  free  call.  Our  suffer- 
ings, the  discipline  which  the  Father  employs  to  purge 
and  purify  us,  are  to  last  but  a little  while.  Then  those 
whom  He  has  called  He  will  also  justify,  and  those 
whom  He  justifies  He  will  in  the  end  glorify.  Thus 
St.  Paul  (Rom.  viii.  30)  describes  the  operations  of 
Divine  grace.  St.  Peter,  with  the  same  lesson,  uses 
words  more  after  his  own  graphic  manner.  Pie  gives 
us  a picture  of  God's  work  in  its  several  stages.  First 
God  will  complete  in  all  its  parts  the  work  which  He 
has  begun.  - He  will  make  it  so  that  He  can  pronounce 
it  very  good,  as  He  did  when  the  worlds  were  perfected 
in  the  first  creation  (Ileb.  xi.  3),  making  His  people 
to  be  so  perfected  that  they  may  be  as  their  Master 
(Luke  vi.  40).  Then  Fie  will  sustain  and  support 
that  which  He  has  brought  to  its  best  estate.  There 
shall  not  be,  as  in  the  first  creation,  any  falling  away. 
New  gifts  shall  be  bestowed  by  the  Holy  Spirit, 
through  the  ministration  of  the  word.  It  was  for  such 
a purpose  that  St.  Paul  longed  to  visit  the  Roman 
Church,  that  he  might  impart  unto  them  some  spiritual 
gift,  to  the  end  that  they  might  be  established.  And 
what  has  been  perfected  and  established  shall  also  by 
the  same  grace  be  made  strong,  that  it  may  endure 
and  withstand  all  assaults. 

In  many  ancient  texts  a fourth  verb  is  given,  which 
the  Authorised  Version  renders  “ settle."  It  signifies 
“ to  set  on  a firm  foundation,"  and  it  is  of  the  figurative 
character  which  marks  St.  Peter’s  language,  and,  beside 
this,  is  not  uncommon  in  the  New  Testament  (Matt, 
vii.  25  ; Luke  vi.  48 ; Heb.  i.  10,  etc.).  But  the  verbs 
immediately  preceding  have  no  direct  reference  to  a 


v.  8-14.] 


THROUGH  PERILS  TO  VICTORY 


229 


building,  and  the  addition  arises  probably  from  a mar- 
ginal note,  made  to  illustrate  the  text  and  by  some 
later  scribe  incorporated  with  it.  The  whole  passage 
brings  to  mind  Christ’s  injunction  to  the  Apostle, 
“When  thou  art  converted,  strengthen  thy  brethren.” 

To  Him  be  the  dominion  for  ever  and  ever.  Amen. 
A fitting  doxology  to  follow  the  Apostle’s  enumeration 
of  the  riches  of  Divine  grace.  He  who  feels  that  every 
gift  he  has  is  from  above  will  with  ready  thankfulness 
welcome  God’s  rule,  and  seek  to  submit  himself  thereto, 
making  it  the  law  of  his  life  here,  as  he  hopes  it  will 
be  hereafter. 

By  Silvanus , our  faithful  brother , as  I account  him)  I 
have  written  unto  you  briefly.  Silvanus  was  that  Silas 
who  accompanied  St.  Paul  in  his  second  missionary 
journey  through  the  districts  of  Phrygia  and  Galatia 
(Acts  xvi.  6),  to  which  St.  Peter  addresses  his  letter. 
To  send  it  by  the  hand  of  one  known  and  esteemed 
among  these  Churches  for  his  former  labours  and  for 
his  friendship  with  the  great  Apostle  of  the  Gentiles 
would  secure  acceptance  for  it,  while  the  bearer  would 
testify  to  the  unity  of  the  doctrine  preached  by  the  two 
Apostles.  He  who  had  been  a faithful  brother  to 
St.  Paul  was  so  also  to  St.  Peter,  and  was  by  him 
commended  to  the  Churches.  For  the  expression,  / 
account  him}  implies  no  doubt  or  question  in  the  Apostle’s 
own  mind.  It  is  the  utterance  of  a matured  opinion. 
The  verb  (Xoyi^o/^at)  is  that  which  St.  Paul  uses  : 
“ I reckon  that  the  sufferings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  which  shall 
be  revealed  in  us  ” (Rom.  viii.  18).  To  St.  Paul  some- 
thing of  the  future  glory  had  been  shown,  and  he  had 
felt  abundance  of  present  suffering.  He  had  taken 
account  of  both  sides,  and  could  speak  with  certainty. 


23° 


THE  EPISTLES  OF  ST.  PETER 


The  brevity  of  St.  Peter’s  letter  could  be  supplemented 
by  the  words  of  his  messenger.  For  Silas  himself  was 
a prophet  (Acts  xv.  32),  and  fitted  to  exhort  and 
confirm  the  brethren. 

Exhorting,  and  testifying  that  this  is  the  true  grace  of 
God:  stand  ye  fast  therein.  The  grace  in  its  several 
stages  has  just  been  summarised  : the  calling,  the  per- 
fecting, stablishing,  strengthening;  and  the  whole  letter 
is  occupied  in  showing  that  at  every  advance  God  puts 
His  servants  to  the  test.  But  the  Apostle  knows  that 
the  agents  of  the  adversary  are  busily  scattering  the 
tares  of  doubt  and  disbelief  where  God  had  sown  His 
good  seed.  The  wrestling  is  not  against  flesh  and 
blood  alone,  but  against  the  world-rulers  of  this  dark- 
ness, against  the  spiritual  host  of  wickedness.  Hence 
the  form  of  his  exhortation  : Stand  fast . 

She  that  is  in  Babylon , elect  together  with  you , saluteth 
you;  and  so  doth  Mark  my  son.  Salute  one  another  with 
a kiss  of  love.  It  is  most  natural  to  refer  these  words 
to  a Church,  and  not  to  any  individual.  Some  have 
interpreted  them  as  an  allusion  to  St.  Peter’s  wife, 
whom,  as  we  know  from  St.  Paul  (1  Cor.  ix.  5),  he 
sometimes  had  as  a companion  in  his  travels.  But 
there  is  a degree  of  inappropriateness  in  speaking  of 
a single  person  as  elect  along  with  these  various 
Churches  of  Asia,  whereas  the  Church  in  Babylon 
might  fitly  have  such  a distinction.  It  is  unnecessary, 
too,  to  explain  Babylon  (as  some  have  done)  as  intended 
for  Rome.  There  was  no  conceivable  reason  in 
St.  Peter’s  day  why,  when  he  was  writing  to  lands 
under  Roman  dominion,  if  he  meant  to  speak  of  the 
city  in  Italy,  he  should  not  call  it  by  its  real  name. 
The  Mark  here  named  was  most  probably  the  John 
whose  surname  was  Mark  (Acts  xii.  12),  whose  mother 


v.8-14.]  THROUGH  PERILS  TO  VICTORY  23i 


was  a friend  of  St.  Peter’s  from  the  earliest  days  of 
his  apostolic  labours.  He,  too,  had  been  a companion 
of  St.  Paul  for  a time,  and  made  another  link  between 
the  two  great  Apostles.  St.  Peter  calls  him  “ son  ” 
because  it  is  likely  that  both  the  mother  and  her  son 
were  won  to  the  new  teaching  by  him,  and  he  employs 
the  term  of  affection  just  as  St.  Paul  does  of  Timothy, 
his  convert  (i  Tim.  i.  2,  18  ; 2 Tim.  i.  2).  The  saluta- 
tion by  a kiss  is  frequently  mentioned.  It  is  called  “a 
holy  kiss”  (Rom.  xvi.  16;  1 Cor.  xvi.  20;  2 Cor.  xiii. 
12;  1 Thess.  v.  26)  in  St.  Paul’s  language.  We  find 
from  Justin  Martyr1  that  it  had  come  to  be  used  in 
his  day  as  part  of  the  ceremonial  preceding  the  Holy 
Communion.  It  was  to  be  a token  of  perfect  love, 
according  to  the  name  which  St.  Peter  here  gives  it. 
An  evil  construction  was  soon  put  upon  it  by  the 
enemies  of  the  faith ; and  after  a long  history  it  fell 
into  disuse,  even  in  the  East,  where  such  manner  of 
salutation  is  more  common  than  in  the  West.  In  his 
final  words  the  Apostle  has  embodied  the  benediction 
of  which  the  kiss  was  meant  to  be  the  symbol. 

Peace  be  unto  you  all  that  are  in  Christ.  This  is  the 
bond  which  unites  believers  into  one  fellowship.  To 
be  in  Christ  is  to  be  of  the  brotherhood  which  has 
been  so  significantly  marked  just  before  for  its  unity. 
And  in  these  last  clauses  we  have  examples  of  the 
force  of  the  tie.  Individuals  are  brought  by  it  into 
close  communion,  as  Peter  himself  with  Silas  and  with 
Mark,  whom  he  speaks  of  in  terms  of  family  love.  To 
the  Churches  Silas  is  commended  as  a brother  in  the 
faith,  which  faith  establishes  a bond  of  strength  between 
the  distant  Churches  which  have  been  called  into  it 


Apol%  i.  65. 


232 


THE  EPISTLES  OF  ST.  PETER 


together.  Well  might  the  heathen,  wonderstruck, 
exclaim,  “See  how  these  Christians  love  one  another!.” 
And  the  Apostle's  own  words  mark  the  all-embracing 
character  of  the  love  : all  that  are  in  Christ . They  are 
all  brethren,  children  of  the  common  Father,  inheritors 
of  the  same  promises,  pilgrims  on  the  same  journey, 
sustained  by  the  same  hope,  servants  of  the  same  Lord, 
and  strengthened,  guided,  and  enlightened  by  the  one 
Spirit,  who  is  promised  to  abide  with  Christ's  Church 
for  ever. 


THE  SECOND  EPISTLE  OF  ST.  PETER 
XIX 

THE  SAVING  KNOWLEDGE  OF  GOD 


233 


XIX 


THE  SAVING  KNOWLEDGE  OF  GOD 

“ Simon  Peter,  a servant  and  apostle  of  Jesus  Christ,  to  them  that 
have  obtained  a like  precious  faith  with  us  in  the  righteousness  of  our 
God  and  Saviour  Jesus  Christ:  Grace  to  you  and  peace  be  multiplied 
in  the  knowledge  of  God  and  of  Jesus  our  Lord  ; seeing  that  His 
Divine  power  hath  granted  unto  us  all  things  that  pertain  unto  life 
and  godliness,  through  the  knowledge  of  Him  that  called  us  by  His 
own  glory  and  virtue  ; whereby  He  hath  granted  unto  us  His  precious 
and  exceeding  great  promises ; that  through  these  ye  may  become 
partakers  ot  the  Divine  nature,  having  escaped  from  the  corruption 
that  is  in  the  world  by  lust.” — 2 Peter  i.  1-4. 

IN  the  salutation  of  this  second  letter  the  Apostle 
describes  himself  in  fuller  form  than  in  the  first : 
Simon  Peter , a servant  and  apostle  of  Jesus  Christ . 
Some  have  seen  in  this  description  a testamentary 
character,  as  though  the  Epistle  contained  his  parting 
counsels.  The  words  form  an  epitome  of  his  whole 
life.  As  Simon,  son  of  Jonas,  he  lived  his  life  in 
Judaism  until  Christ’s  call  summoned  him  to  be  a fisher 
of  men.  “ Peter”  is  the  Christ-given  name,  which  marked 
an  advance  in  spiritual  illumination,  an  advance  that 
fitted  him  to  be  one  of  the  chief  heralds  of  God  manifest 
in  the  flesh.  As  a servant  (or  rather,  bondservant) 
of  Jesus  Christ,  he  stands  on  the  same  level  with  those 
to  whom  he  writes,  though  the  service  to  which  he  has 
been  called  may  be  in  character  different  from  theirs. 
Jesus  had  said  to  the  twelve,  and  through  them  to  the 

235 


236 


THE  EPISTLES  OF  ST.  PETER 


whole  body  of  believers,  “ One  is  your  Master,  even 
the  Christ.  But  he  that  is  greatest  among  you  shall 
be  your  servant  ” (Matt,  xxiii.  10).  And  here  comes 
forward  that  other  aspect  of  Christian  service.  The 
servants  of  Christ  are,  for  His  sake,  servants  to  all  the 
brotherhood  (2  Cor.  iv.  5).  As  an  apostle  he  speaks 
with  authority,  an  authority  greater  than  can  be 
possessed  by  any  future  age.  The  solemn  character 
of  the  office  is  stamped  by  Christ’s  words,  “ As  My 
Father  sent  Me,  even  so  send  I you  ” ; and  the 
Churches  are  reminded,  as  they  think  of  the  apostolic 
office,  that  the  Lord  who  commissioned  the  twelve  to 
be  His  servants  said,  “ He  that  heareth  you  heareth 
Me,  and  He  that  despiseth  you  despiseth  Me.” 

St.  Peter  does  not,  as  in  his  former  letter,  name  the 
Churches  to  which  he  is  writing ; but  afterwaixls 
(iii.  1)  he  states  that  this  is  his  second  letter  to  them. 
We  may  therefore  conclude  that  the  same  persons  are 
addressed  as  before.  Here  he  speaks  of  them  as  them 
that  have  obtained  a like  precious  faith  with  us  in  the 
righteousness  of  our  God  and  Saviour  Jesus  Christ . 
Some  have  thought  that  here  the  Apostle’s  words  are 
specially  addressed  to  those  among  the  converts  who 
had  been  won  from  heathendom,  and  now  were  made  par- 
takers of  the  same  faith  with  himself  and  others  who,  like 
him,  had  been  born  Jews,  and  so  heirs  in  part  to  God’s 
precious  promises.  But,  as  he  has  just  made  mention 
of  his  apostolic  office,  it  seems  easier  to  refer  “ us  ” 
to  the  Apostles.  If  this  be  the  sense,  then — though  in 
the  allusion  to  his  office  and  authority  they  must  have 
recognised  the  points  wherein  his  communing  with 
Christ  had  made  him  to  differ  from  them — these  words 
set  forward  that  aspect  of  the  Christian  life  wherein 
all  the  faithful  are  equal.  The  graces,  gifts,  and 


i.  I-4-]  THE  SAVING  KNOWLEDGE  OF  GOD 


237 


opportunities  which  God  bestows  are  according  to 
men’s  power  to  improve  them ; but  faith,  in  its  saving 
efficacy  and  preciousness,  is  the  same  for  every  believer. 
And  when  he  speaks  of  this  faith  as  being  in  the 
righteousness  of  our  God  and  Saviour  Jesus  Christ, 
we  see  that  he  is  thinking  of  righteousness  in  that 
sense  in  which  he  uses  the  word  afterwards  in  this 
Epistle  (iii.  13):  as  that  perfect  righteousness  which 
belongs  to  the  new  heavens  and  the  new  earth,  and 
hence  to  God  Himself. 

To  this  righteousness  each  “ stranger  and  sojourner  ” 
in  the  world  is  striving  to  attain  by  faith,  and  by  each 
exercise  thereof  he  is  raised  nearer  to  his  lofty  aim. 
His  faith,  like  the  patriarch’s  of  old,  is  counted  unto 
him  for  righteousness.  The  fruit  of  each  man’s  faith 
will  be  LaoTLfjLos — “ alike  precious  ” — when  the  journey 
is  ended.  For  it  will  be  salvation  in  the  presence  of  the 
perfect  righteousness.  As  in  the  Saviour’s  parable  the 
welcome  was  the  same  to  him  who  had  rightly  used  his 
two  talents  as  to  him  who  had  done  the  like  with  five, 
so  each  faithful  servant  of  Christ,  working  righteousness 
according  to  his  power  here,  shall  be  called  up  into  the 
joy  of  his  Lord.  For  the  joys  of  heaven  all  will  not 
have  the  same  capacity ; but  for  each,  according  to  his 
power  to  receive  it,  there  will  be  fulness  of  joy.  Nor 
should  the  word  “ obtained  ” pass  unnoticed.  It  is 
the  word  used  of  Judas  (Acts  i.  17),  who  obtained  part 
of  the  apostolic  ministry  on  the  call  of  Jesus.  So  here, 
too,  the  call  into  the  faith  is  of  God  ; and  it  is  when  men 
obey  it  that  they  progress  in  Divine  graces  and  go 
forward  unto  righteousness. 

Grace  to  you  and  peace  be  multiplied  in  the  knowledge 
of  God  and  of  Jesus  our  Lord . The  first  words  are  the 
same  with  the  Apostle’s  prayer  in  the  opening  of  the 


238 


THE  EPISTLES  OF  ST.  PETER 


First  Epistle.  And  to  no  stage  of  the  Christian  life  can 
such  a wish  be  inappropriate.  To  grow  in  grace,  and  so 
in  peace,  is  the  Christian’s  daily  bread ; and  the  thought 
of  this  seems  to  be  uppermost  in  St.  Peter’s  mind  in. 
this  letter,  that  thus  the  falling  away,  to  which  he  sees 
the  converts  are  likely  to  be  exposed,  may  be  counter- 
acted. The  danger  was  arising  from  the  boastful 
parade  of  a knowledge  (<yva)ai$)  falsely  so  called  (i  Tim. 
vi.  20).  Before  this  letter  was  written  teachers  had 
risen  within  the  Church  who  professed  to  have  a deeper 
and  more  mysterious  interpretation  of  the  doctrines  of 
the  Gospel.  This  esoteric  enlightenment  they  specially 
named  “ knowledge,”  and  led  men  astray  by  profitless 
inquiries  concerning  the  absolute  nature  of  God  and 
the  manner  of  His  communication  with  the  world.  To 
this  teaching  St.  Paul  is  referring  when  he  speaks  of 
“ foolish  questions  ” and  “ endless  genealogies,”  and  it 
is  this  which  St.  Peter  rebukes  so  vehemently  in  the 
next  chapter  of  this  letter.  As  an  antidote  for  the 
poison,  he  urges  the  converts  to  seek  after  a true 
and  full  knowledge  (iTriyvcoons)  of  the  Father  and  the 
Son.  No  single  word  can  adequately  represent  this 
term,  which  became  the  watchword  of  all  the  Christian 
teachers.  It  is  that  knowledge  of  the  truth  which  St. 
Paul  so  often  commends  to  Timothy  (1  Tim.  ii.  4; 
2 Tim.  iii.  7)  and  speaks  of  as  that  acknowledging  of 
the  truth,  allowing  it  to  be  effective  on  the  life,  which 
follows  repentance  (2  Tim.  ii.  25)  ; it  is  specially  the 
knowledge  of  God  and  of  things  Divine  ; it  is  that 
knowledge  which  must  temper  religious  zeal  (Rom.  x. 
2)  that  it  may  be  effective  ; it  is  the  knowledge  against 
which  if  a man  sin  (Heb.  x.  26)  he  is  verily  reprobate. 
And  this  true  knowledge  can  only  come  of  faithful 
service.  He  shall  know  the  Lord  who  loves  to  do 


THE  SAVING  KNOWLEDGE  OF  GOD 


239 


His  will.  Do  the  works,  and'  ye  shall  know  of  the 
doctrine. 

Seeinglthat  His  Divine  power  hath  granted  unto  us  all 
things  that  pertain  unto  life  and  godliness.  The  work, 
though  great,  becomes  not  impossible  ; the  dangers  and 
difficulties,  though  abundant,  are  not  insurmountable. 
For  it  is  not  on  us  that  the  victory  depends.  God  hath 
begotten  us  again  unto  a lively  hope  through  Chrises 
resurrection  ; and  Christ  has  promised  to  be  with  His 
servants  all  the  days,  even  unto  the  end  of  the  world. 
There  is  a free  gift  of  Divine  power  for  all  our  needs, 
everything  to  foster  the  spiritual  life  and  to  guide  into 
the  way  of  holiness.  Wisdom  will  be  given  that  we 
may  understand  God’s  will  and  choose  aright,  strength 
to  persevere  in  the  midst  of  trial,  boldness  to  make 
confession  of  the  Lord  before  men,  and  watchfulness 
lest  we,  as  did  the  teachers  of  error,  wax  overconfident. 
All  things  are  granted  ; all  things  may  be  ours. 

Through  the  knowledge  of  Him  that  called  us  by  His 
own  glory  and  virtue . Here  the  same  full  knowledge 
( eirl^voxTis ) of  which  the  Apostle  has  just  been  speaking 
is  to  become  the  channel  of  all  our  blessings  : to  know 
God,  who  has  made  Himself  to  be  known  through 
Christ  Jesus.  God’s  glory  and  virtue — that  is,  His 
Divine  power — have  been  manifested  in  Him.  The 
disciples  beheld  them  in  Christ’s  miracles.  “This 
beginning  of  His  signs  did  Jesus,  . . . and  manifested 
His  glory  ; and  His  disciples  believed  on  Him  ” (John 
ii.  1 1),  and  of  His  whole  life  St.  John  says,  “ We  beheld 
His  glory,  glory  as  of  the  only-begotten  from  the 
Father.  He  dwelt  among  us  full  of  grace  and  truth” 
(John  i.  14).  This  is  what  St.  Peter  means  by  “virtue.” 
And  still  in  the  hearts  of  men  through  the  Spirit  the 
same  manifestation  is  given.  He  illumines  them,  to 


240 


THE  EPISTLES  OF  ST.  PETER 


give  the  light  of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ. 

Whereby  He  hath  granted  unto  us  His  precious  and 
exceeding  great  promises.  In  Christ  God  has  offered 
men  all  the  blessings  of  the  new  covenant : repentance  ; 
faith ; justification  ; eternal  life.  He,  with  the  Son  and 
the  Spirit,  comes  unto  the  faithful  and  makes  His  abode 
with  them.  Thus  they  are  made  members  of  Christ’s 
mystical  body.  He  dwells  in  their  hearts  by  faith  ; 
He  gives  them  power  to  become  sons  of  God  : they  are 
adopted  of  God,  who  sent  His  only-begotten  Son  into 
the  world  that  they  might  live  through  Him.  These 
are  the  precious  promises  granted,  but  not  forced  upon 
men,  set  forth  in  all  their  greatness  in  the  life  and  love 
of  Jesus  ; and  men  are  invited  to  choose  them.  And 
the  choice  is  made  by  patiently  doing  the  will  of  God 
so  far  as  it  is  revealed  to  each  man  ; after  that  we  shall 
receive  the  promises  (Heb.  x.  36). 

That  through  these  ye  may  become  partakers  of  the 
Divine  nature.  This  is  the  Divine  scheme  for  man’s 
restoration ; this  is  the  change  of  which  St.  Paul 
speaks  to  the  Corinthians  (2  Cor.  ii.  18),  and  which 
he  illustrates  by  the  glorified  face  of  Moses.  The 
prophet  was  called  up  into  Mount  Horeb,  and  drew 
near  to  the  presence  of  Jehovah ; the  Lord  spake 
with  him  face  to  face  out  of  the  midst  of  the  fire,  and 
his  countenance  was  illumined  by  the  eternal  glory. 
But  the  radiance  was  bestowed  on  Moses  alone  ; the 
people  might  not  draw  near  : and  the  glory  shed  on 
him  was  transient,  so  that  he  veiled  his  face  lest  the 
people  should  mark  its  passing  away.  But  since  the 
manifestation  of  God  in  Christ  all  men  may  draw  near, 
and  be  made  partakers  of  unfading  glory.  It  is  not 
with  Zion  as  with  Sinai.  The  way  is  open  to  all,  nor 


i.  1-4:]  THE  SAVING  KNOWLEDGE  OF  GOD 


241 


will  the  glory  pass  away  from  those  who  have  been 
blessed  with  it.  For  now  we  all,  with  unveiled  face, 
reflect  as  a mirror  the  glory  of  the  Lord,  and,  with 
progress  in  holiness,  are  transformed  into  the  same 
image,  as  from  the  Lord  the  Spirit.  Thus  men  become — 
for  it  is  a gradual  process — partakers  of  the  Divine 
nature,  and  being  drawn  more  near  to  God  while  they 
live  here,  are  fitted  through  His  mercy,  when  the  last 
call  comes,  to  go  up  higher  and  sit  down  at  the 
marriage-supper  of  the  Lamb,  their  life  having  been 
a constant  putting  on  of  the  wedding  garment. 

Having  escaped  from  the  corruption  that  is  in  the  world 
by  lust . This  is  the  victory  that  overcometh  the  world, 
but  it  is  a conquest  which  men  cannot  win  unaided, 
nay,  where  the  truest  bravery,  the  surest  hope,  is  in 
speedy  flight.  Like  Lot  from  Sodom  must  the  Christian 
hasten  away  from  the  lusts  of  the  world,  casting  no 
look  behind  him,  nor  tarrying  to  dally  with  them  for 
a moment.  For  the  flesh  is  weak,  and  the  prince  of 
this  world  is  mighty  in  his  evil  domain,  and,  that  he  may 
lead  men  astray,  will  ofttimes  transform  himself  into 
an  angel  of  light ; and  within  the  soul  of  man  he  has 
his  confederate  powers,  the  cravings  of  this  human 
nature,  which  thinks  the  baits  of  the  enemy  are  pleasant 
to  the  eyes,  and  it  may  be  they  look  fit  to  make  one 
wise.  And  so  in  the  eyes  of  the  tempted  ones,  as  in 
the  eyes  of  the  senseless  bird  of  the  Proverbs,  the  net 
seems  spread  in  vain  ; in  their  own  fancy  they  seem 
able  to  go  on  without  being  entangled,  and  Satan  en- 
courages the  delusion.  After  that  the  stages  are  easy, 
but  they  are  all  down  il.  Men  first  walk  after  their 
own  lusts  ; then  they  are  led  by  them,  then  obey  them, 
and  at  last  become  their  slaves.  This  is  the  corruption, 
the  ruin,  from  which  the  Christian  is  aided  to  flee  through 

16 


242 


THE  EPISTLES  OF  ST.  PETER 


seeking  the  glory  of  God  as  it  is  set  before  him  in 
the  Saviour  s works  and  words.  Drawn  by  these,  he 
turns  away  his  gaze  from  the  world  and  its  lusts ; 
his  eyes  no  longer  behold  vanity  to  love  it.  He  has 
begun  to  learn  of  Jesus,  and  every  new  lesson  makes 
him  stronger  in  the  faith ; and  by  degrees  he  is  enabled 
to  bring  forth  into  light,  and  bear  witness  to,  the  know- 
ledge which  he  has  gained  of  the  glory  of  God  as 
it  shines  in  the  face  of  Jesus  Christ.  So  not  he  alone, 
but  those  who  behold  his  escape  and  mark  his  growth 
in  grace,  may  give  God  the  praise,  saying,  “ This  hath 
God  wrought,”  for  they  shall  perceive  that  it  is  His 
work. 


XX 


WHO  SHALL  ASCEND  INTO  THE  HILL  OF 
THE  LORD  ? 


243 


XX 


WHO  SHALL  ASCEND  INTO  THE  HILL  OF  THE 
LORD  ? 


u Yea,  and  for  this  very  cause  adding  on  your  part  all  diligence,  in 
your  faith  supply  virtue  ; and  in  your  virtue  knowledge;  and  in  your 
knowledge  temperance  ; and  in  your  temperance  patience ; and  in 
your  patience  godliness  ; and  in  your  godliness  love  of  the  brethren ; 
and  in  your  love  of  the  brethren  love.  For  if  these  things  are  yours 
and  abound,  they  make  you  to  be  not  idle  nor  unfruitful  unto  the 
knowledge  of  our  Lord  Jesus  Christ.  For  he  that  lacketh  these 
things  is  blind,  seeing  only  what  is  near,  having  forgotten  the  cleans- 
ing from  his  old  sins.  Wherefore,  brethren,  give  the  more  diligence 
to  make  your  calling  and  election  sure  : for  if  ye  do  these  things,  ye 
shall  never  stumble  : for  thus  shall  be  richly  supplied  unto  you  the 
entrance  into  the  eternal  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ.” — 2 Peter  i.  5—1 1. 


HE  Apostle  has  just  set  forth  in  all  their  fulness 


the  riches  of  Divine  grace  : the  precious  faith, 
followed  by  the  bestowal  of  all  helps  toward  life  and 
godliness,  and  with  the  large  promises  of  God  to  rely 
on  for  the  future,  promises  whereby  those  who  seek  to 
renounce  the  things  which  are  not  of  the  Father,  but 
of  the  world,  may  become  partakers  of  the  Divine 
nature.  These  blessings  are  assured,  are  in  store,  but 
only  for  those  who  manifest  a desire  to  receive  them. 
How  this  desire  shall  be  shown,  how  it  shall  constantly 
grow  stronger  and  be  ever  fulfilling,  until  it  attain 
perfect  fruition  in  Christ’s  eternal  kingdom,  is  the  next 
instruction,  Yeaf  and  for  this  very  cause  adding  on 


246 


THE  EPISTLES  OF  ST.  PETER 


your  part  all  diligence , in  your  faith  supply  virtue.  The 
plenteousness  of  the  Divine  bounty  is  proclaimed  that 
it  may  evoke  an  earnest  response  from  all  who  receive 
it.  What  shall  I render  unto  the  Lord  for  all  the 
benefits  which  He  hath  done,  and  is  doing,  unto  me  ? 
is  to  be  the  heart’s  cry  of  the  feeblest  of  God’s  saints. 
For  the  boundless  ocean  of  grace  asks  that  there 
should  be  mingled  with  it  some  drops  of  human  duty. 
God  will  heal  the  bite  of  the  serpents  in  the  wilderness, 
but  to  gain  the  blessing  the  wounded  ones,  even  in 
their  suffering,  must  turn  their  eyes  to  the  appointed 
symbol  of  healing.  Christ’s  power  will  cure  ten  lepers, 
but  He  first  sends  them  away  to  do  their  little  in  the 
path  of  obedience  : “ Go,  show  yourselves  to  the 
priest.”  Thus  the  Apostle’s  exhortation  here,  Adding 
on  your  part  all  diligence.  The  diligence  of  which  he 
speaks  is  that  sort  of  endeavour  which  springs  from  a 
sense  of  duty  : an  earnest  zeal  and  will  to  accomplish 
whatever  it  finds  to  do  ; that  does  not  linger  till  some 
great  work  offers,  but  hastens  to  labour  in  the  imme- 
diate present.  This  is  the  spirit  in  wThich  Christian 
advance  will  be  made.  And  the  lines  on  which  such 
progress  will  go  he  now  describes  as  though  each  new 
step  were  evolved  from,  and  were  a natural  develop- 
ment of,  that  which  preceded  it.  The  faith  which  the 
Christian  holds  fast  is  the  gift  of  God,  and  it  contains 
the  germs  of  every  grace  that  can  follow.  These  the 
believer  is  to  foster  with  diligence. 

St.  Peter  begins  his  scale  of  graces  thus : In  your 
faith  supply  virtue . Here  virtue  means  the  best 

development  of  such  power  as  a man  possesses.  It 
may  be  little  or  great,  but  in  its  kind  it  is  to  be  made 
excellent.  And  here  it  is  that  the  Christian  workers 
in  every  sphere  must  surpass  others.  They  work  from 


i.5-n.] 


THE  HILL  OF  THE  LORD 


247 


a higher  motive.  What  they  do  is  a constant  attesta- 
tion of  their  faith,  is  done  as  in  God’s  sight,  and  in  the 
confidence  that  in  every  act  it  is  possible  to  give  Him 
glory.  There  can  be  no  carelessness  in  such  lives,  for 
they  are  filled  with  a sense  of  responsibility,  which  is 
the  first-fruit  of  a living  faith.  And  in  St.  Peter’s 
figurative  word  the  believer  is  said  to  supply  each 
grace  in  turn  because  he  contributes  by  his  careful 
walk  to  wake  it  into  life,  to  make  it  active,  and  let  it 
shine  as  a light  before  men.  And  in  your  virtue  know- 
ledge, he  continues.  For,  with  duty  rightly  done,  there 
comes  illumination  over  the  path  of  life  : men  under- 
stand more  of  God’s  dealings,  and  hence  bring  their 
lives  into  closer  harmony  with  His  will.  And  we  have 
Christ’s  own  assurance,  “ If  any  man  willeth  to  do 
His  will,  he  shall  know  of  the  teaching”  (John  vii.  17). 
And  the  same  is  true  not  only  of  the  Lord’s  own 
lessons,  but  of  all  the  promptings  of  the  Spirit  in  men’s 
hearts.  If  they  hearken  to  the  voice  which  whispers, 
“ This  is  the  way,”  it  will  become  at  every  stage  plainer, 
and  there  will  be  shown  to  them  not  only  the  how, 
but  the  wherefore. 

And  in  your  knowledge  temperance.  There  is  a 
knowledge  which  puffeth  up,  giving  not  humility,  which 
is  the  fruit  of  true  knowledge,  but  self-conceit.  Of  the 
evil  effects  thereof  the  Apostle  knew  much.  Out  of  it 
grew  extravagance  in  thought,  and  word,  and  action  ; 
and  its  mischief  was  threatening  the  infant  Churches. 
Against  it  the  temperance  which  he  commends  is  to 
be  the  safeguard,  and  it  is  a virtue  which  can  be 
manifested  in  all  things.  He  who  possesses  it  has 
conquered  himself,  and  has  won  his  way  thus  to 
stability  of  mind  and  consistency  of  conduct.  “ His 
heart  is  fixed,  trusting  in  the  Lord,”  and  so  he  can  go 


248 


THE  EPISTLES  OF  ST.  PETER 


forward  to  the  Apostle’s  next  stage  of  the  heavenward 
journey  : And  in  your  temperance  patience . This  is  the 
true  sequence  of  spiritual  self-control.  Life  is  sure  to 
supply  for  the  godly  man  trials  in  abundance.  But  he 
is  daily  striving  to  die  unto  the  world.  The  effort 
fixes  his  mind  firmly  on  the  Divine  purposes,  and  lifts 
him  above  the  circumstances  of  time.  He  is  a pilgrim 
and  sojourner  amidst  them,  but  is  in  no  bondage  to 
them,  nor  will  he  be  moved,  even  by  great  afflictions, 
to  waver  in  his  trust.  He  can  look  on,  as  seeing  Him 
that  is  invisible,  and  can  persevere  without  being 
unduly  cast  down. 

And  in  your  patience  godliness.  The  mystery  of 
godliness — that  is,  Godlikeness — was  made  known  by 
the  Incarnation.  The  Son  of  God  became  man,  that 
men  might  through  Him  be  made  sons  of  God.  And 
godliness  in  the  present  world  is  Christ  made  manifest 
in  the  lives  of  His  servants.  Toward  this  imitation  of 
Christ  the  believer  will  aspire  through  his  patience. 
He  takes  up  the  cross  and  bears  it  after  his  Master, 
and  thus  begins  his  discipleship,  of  which  the  com- 
munion with  Christ  waxes  more  intimate  day  by  day. 
Such  was  the  godliness  of  St.  Paul.  It  was  because 
he  had  followed  the  Lord  in  all  that  He  would  have 
him  to  do  that  the  Apostle  was  bold  to  exhort  the 
Corinthians,  “ Be  ye  imitators  of  me  ” ; but  he  adds  at 
once,  “as  I am  of  Christ”  (1  Cor.  xi.  1).  And  when 
he  sends  Timothy  to  recall  his  teaching  to  their  minds 
he  says,  “ He  shall  put  you  in  remembrance  of  my 
ways  which  are  in  Christ.”  By  such  a walk  with 
Christ  His  servants  are  helped  forward  towards  the 
fulfilment  of  the  two  tables  of  the  moral  law,  to  which 
St.  Peter  alludes  in  his  next  words  : And  in  your  godli- 
ness love  of  the  brethren;  and  in  your  love  of  the  brethren 


*•  5~i 1 •] 


THE  HILL  OF  THE  LORD 


249 


love.  The  last-named  love  ( a^airrj ) is  that  highest  love, 
the  love  of  God  to  men,  which  is  set  up  as  the  grand 
ideal  towards  which  His  servants  are  constantly  to 
press  forward  ; but  from  this  the  love  of  the  brethren 
cannot  be  severed,  nay  it  must  be  made  the  stepping- 
stone  unto  it.  For,  as  another  Apostle  says,  11  he  that 
loveth  not  his  brother,  whom  he  hath  see;n,  cannot  love 
God,  whom  he  hath  not  seen  ” (1  John  iv.  20).  But 
love  of  the  brethren  is  not  to  be  narrowed  in  the  verse 
before  us  or  elsewhere  to  love  of  those  who  are  already 
known  to  the  Churches  as  brethren  in  the  Lord.  The 
Gospel  of  Christ  knows  no  such  limits.  The  commis- 
sion of  the  Master  was,  “ Go  ye  forth  into  all  the  world.” 
All  mankind  are  to  be  won  for  Him ; all  are  embraced 
in  the  name  of  brethren.  For  if  they  be  not  so  now, 
it  is  our  bounden  duty  to  endeavour  that  they  shall  be 
so.  And  in  thus  interpreting  we  have  the  mind  of 
Christ  with  us,  who  came  to  seek  and  to  save  them 
that  were  lost,  to  die  for  the  sins  of  the  whole  world, 
and  who  found  His  brethren  among  every  class  who 
would  hear  His  words  and  obey  them.  We  have  with 
us,  too,  the  acts  of  God  Himself,  who  would  have  all 
men  come  to  the  knowledge  of  the  truth,  and  who,  with 
impartial  love,  maketh  His  sun  to  rise  on  the  evil  and 
on  the  good,  and  sendeth  His  rain  upon  the  just  and 
the  unjust,  that  thus  even  the  evil  and  unjust  may  be 
won  to  own  His  Fatherhood.  Such  Divine  love  is  the 
end  of  the  commandment  (1  Tim.  i.  5),  and  terminates 
the  list  of  those  graces  the  steps  whereto  St.  Paul  has 
more  briefly  indicated  when  he  says  the  love  which  is 
most  like  God’s  springs  from  a pure  heart,  a good 
conscience,  and  faith  unfeigned.  In  this  way  shall  men 
be  borne  upward  int\  the  hill  of  the  Lord. 

The  knowledge  of  Christ  is  a lesson  in  which  we 


THE  EPISTLES  OF  ST.  PETER 


250 


cannot  be  perfected  till  we  behold  Him  as  He  is,  but 
yet  through  it  from  the  first  we  receive  the  earnest 
and  pledge  of  all  that  is  meant  by  life  and  godliness, 
and  the  culture  of  the  Divine  gifts  will  yield  a rich 
increase  of  the  same  knowledge.  For  if  these  things 
are  yours  and  abound , they  make  you  to  be  not  idle  nor 
unfruitful  unto  the  knowledge  of  our  Lord  Jesus  Christ. 
Men  in  this  life  can  draw  nearer  unto  this  full  know- 
ledge, and  the  bliss  of  each  new  gain  prompts  to  more 
zealous  exertion.  There  can  be  no  relaxation  of  effort, 
no  remissness,  in  such  a quest.  For  hope  is  fostered 
by  the  constant  experience  of  a deepening  knowledge, 
and  receives  continual  pledges  that  the  glory  to  be 
revealed  is  far  above  what  is  already  known.  The 
enlightened  vision  grows  wider  and  ampler ; and  the 
path,  which  began  in  faith,  shineth  more  and  more  unto 
the  perfect  day.  The  world  offers  other  lights  to  its 
votaries,  but  they  lead  only  into  darkness.  For  he  that 
lacketh  these  things  is  blind)  seeing  only  what  is  near , 
having  forgotten  the  cleansing  from  his  old  sins.  He 
who  has  taken  no  heed  to  foster  within  him  the  light 
which  is  kindled  by  faith,  and  which  can  only  be  kept 
alive  by  the  grace  of  the  Divine  Spirit,  is  blind,  yea 
blind  indeed,  for  he  is  self-blinded.  He  has  quenched 
the  inward  light  which  was  of  God’s  free  gift,  and  made 
the  light  within  him  to  be  darkness,  a darkness,  like 
Egypt’s,  which  may  be  felt.  Such  a man  has  no  insight 
into  the  glories  of  the  celestial  vision,  no  joy  of  the 
widening  prospect  which  captivates  the  gaze  of  the 
spiritual  man.  He  can  see  only  things  close  at  hand, 
and  is  as  one  bowed  downward  to  the  earth,  groping  a 
dreary  way,  with  neither  hope  nor  exaltation  at  the  end. 
For  he  has  forgotten — nay,  St.  Peter’s  words  are  stronger 
and  very  striking — XrfOrjv  \a(3cov — he  has  taken  hold 


i.5-n.] 


THE  HILL  OF  THE  LORD 


251 


upon  forgetfulness,  made  a deliberate  choice  of  that 
course  which  obliterates  all  remembrance  of  God’s 
initial  gift  of  grace  to  cleanse  him  from  his  old  sins. 
Unmindful  of  this  purification,  he  has  admitted  into 
the  dwelling  where  the  Spirit  of  God  would  have  made 
a home  other  spirits  more  wicked  than  those  first  cast 
out.  They  have  entered  in,  and  dwell  there.  There  is 
a marked  contrast  between  this  expression  and  the  word 
used  for  God’s  gift  of  faith  (ver.  1).  That  a man  receives 
(\a%a)v)  as  the  bounty  of  his  Lord’s  love  ; and  if  trea- 
sured and  used,  it  proves  itself  the  light  of  life  for  this 
world  and  the  next.  The  wrong  path  he  chooses  for  him- 
self (Xafioov),  and  its  close  is  the  blackness  of  the  dark. 

Wherefore , brethren , give  the  more  diligence  to  make 
your  calling  and  election  sure.  “ Wherefore,  brethren  ” — • 
because  such  terrible  blindness  as  this  has  fallen  upon 
some,  who  left  their  first  grace  unimproved  and  allowed 
even  the  memory  of  it  to  fade  away — do  you  give  the 
more  diligence  in  your  religious  life.  The  true  way  to 
banish  evil  is  to  multiply  good,  leaving  neither  room 
nor  time  for  bad  things  to  spread  themselves.  When 
the  peril  of  such  things  is  round  about  you,  it  is  no 
time  for  relaxed  effort.  Your  enemy  never  relaxes 
his.  He  is  always  active,  seeking  whom  he  may 
devour,  and  employs  not  the  day  only,  but  the  night, 
when  men  sleep,  to  sow  his  tares.  Let  him  find  you 
ever  watchful,  ever  diligent  to  hold  fast  and  make 
abundant  the  gifts  which  God  has  already  bestowed 
upon  you.  In  the  foreknowledge  of  the  Father,  you  are 
elect  from  the  foundation  of  the  world ; and  your  call  is 
attested  by  the  injunction  laid  upon  you,  u Ye  shall  be 
holy,  for  I am  holy.”  Your  inheritance  is  in  store 
where  nothing  can  assail  it.  God  only  asks  that  you 
should  manifest  a wish,  a longing,  for  His  blessings ; and 


252 


THE  EPISTLES  OF  ST.  PETER 


He  will  pour  them  richly  upon  you.  He  has  made  you 
of  a loftier  mould  than  the  inanimate  and  irrational 
creation.  The  flower  turns  to  the  sun  by  a law  which 
it  cannot  resist.  From  the  Sun  of  righteousness  men 
can  turn  away.  But  the  Father’s  will  is  that  your  eyes 
should  be  set  on  the  hope  which  He  offers.  Then  of 
a certainty  it  will  be  realised.  Lift  up  your  eyes  to 
the  eternal  hills,  for  from  thence  your  help  will  come. 
The  promise  is  sure.  Strive  to  keep  your  hope  equally 
steadfast.  For  now  you  belong  to  the  household  of 
Christ ; now  you  are  through  Him  children  of  the 
heavenly  Father  : to  this  sonship  you  are  elect  and 
have  been  called,  and  to  it  you  shall  attain  if  you  hold 
fast  your  boldness  and  the  glorying  of  your  hope  unto 
the  end. 

For  if  ye  do  these  things}  ye  shall  never  stumble . The 
way  will  be  hard,  and  may  be  long,  the  obstacles  in 
your  path  many  and  rugged,  heaped  up  by  the  prince 
of  this  world  to  bar  you  from  advancing  and  make  you 
faint-hearted  ; but  down  into  the  midst  of  the  danger 
there  shall  shine  from  the  Father  of  lights  a ray  which 
shall  illumine  the  darkness  and  make  clear  for  you  the 
steps  in  which  you  ought  to  tread,  and  the  rod  and 
staff  of  God’s  might  will  support  and  comfort  you. 

For  thus  shall  be  richly  supplied  unto  you  the  entrance 
into  the  eternal  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ . In  his  first  words  in  this  passage  the  Apostle 
exhorted  the  believers  to  supply  something,  as  it  were, 
of  their  own  towards  their  spiritual  advancement ; but 
when  the  demand  was  fully  understood,  behold  God 
had  made  ready  the  means  for  doing  everything  which 
was  asked  for  ! Within  the  precious  faith  which  He 
bestowed  was  enfolded  the  potentiality  of  every  other 
grace.  There  they  lay,  as  seeds  in  a seed-plot.  All 


i-5-u.] 


THE  HILL  OF  THE  LORD 


253 


that  men  were  bidden  to  do  was  to  give  them  culture. 
Then  God’s  Spirit  would  operate  as  the  generous 
sunshine,  and  cause  each  hidden  power  to  unfold  itself 
in  its  time  and  bloom  into  beauty  and  strength.  In 
this  verse  the  Divine  assistance  is  more  clearly  promised. 
What  men  bestow  shall  be  returned  unto  them  mani- 
fold. Do  your  diligence,  says  the  Apostle,  and  there 
shall  be  supplied  unto  you  from  the  rich  stores  of  God 
all  that  can  help  you  forward  in  your  heavenward 
journey.  The  kingdom  of  God  shall  begin  for  you 
while  you  are  passing  through  this  present  life.  For 
it  can  be  set  up  within  you.  It  has  been  prepared  from 
all  eternity  in  heaven,  and  will  be  enjoyed  in  full  fruition 
when  this  life  is  ended.  But  it  is  a state,  and  not  a 
place.  The  entrance  thereto  is  opened  here.  The 
believer  is  beckoned  into  it ; and  with  enraptured  soul 
he  enjoys  through  faith  a foretaste  of  the  things  which 
eye  hath  not  seen,  nor  ear  heard,  nor  heart  of  man 
conceived,  the  things  which  God  has  prepared  for  them 
that  love  Him.  Over  those  joys  Christ  is  King,  but 
He  is  also  the  door ; and  those  who  enter  through  Him 
shall  go  in  and  out,  and  shall  surely  find  pasture,  even 
life  for  evermore. 


XXI 


THE  VOICE  HE  A EE  IN  THE  HOLY  MOUNT 


25S 


XXI 


THE  VOICE  HEARD  IN  THE  HOLY  MOUNT 


“ Wherefore  I shall  be  ready  always  to  put  you  in  remembrance 
of  these  things,  though  ye  know  them,  and  are  established  in  the 
truth  which  is  with  you.  And  I think  it  right,  as  long  as  I am  in  this 
tabernacle,  to  stir  you  up  by  putting  you  in  remembrance;  knowing 
that  the  putting  off  of  my  tabernacle  cometh  swiftly,  even  as  our  Lord 
Jesus  Christ  signified  unto  me.  Yea,  I will  give  diligence  that  at  every 
time  ye  may  be  able  after  my  decease  to  call  these  things  to  remem- 
brance. For  we  did  not  follow  cunningly  devised  fables,  when  we 
made  known  unto  you  the  power  and  coming  of  our  Lord  Jesus 
Christ,  but  we  were  eye-witnesses  of  His  majesty.  For  He  received 
from  God  the  Father  honour  and  glory,  when  there  came  such  a voice 
to  Him  from  the  excellent  glory,  This  is  My  beloved  Son,  in  whom 
I am  well  pleased  : and  this  voice  we  ourselves  heard  come  out  of 
heaven,  when  we  were  with  Him  in  the  holy  mount.” — 2 Peter 
i.  12-18. 


P to  this  point  the  Apostle  has  spoken  of  God’s 


abundant  grace  and  the  consequent  duties  of 
believers.  And  he  has  set  forth  these  duties  in  the 
most  encouraging  language.  He  has  pictured  first  the 
gift  of  Divine  power,  and  the  precious  promises  of  God, 
whereby  men  may  be  helped  to  walk  onward  and 
upward ; and  when  the  labour  is  ended  he  has  pointed 
to  the  door  of  Christ’s  eternal  kingdom,  open  to  admit 
the  saint  to  His  everlasting  rest.  Now  he  turns  to 
describe  the  duty  which  he  feels  to  be  laid  upon  himself, 
and  faithful  is  he  in  the  discharge  thereof.  “ Strengthen 
thy  brethren,”  is  constantly  ringing  in  his  ears.  Where- 
fore’,  he  says,  / shall  be  ready  always  to  put  you  in 


257 


258 


THE  EPISTLES  OF  ST.  PETER 


remembrance  of  these  things.  He  dreads  that  taking 
hold  of  forgetfulness — that  XrjOijv  Xafitov — of  which  he 
has  spoken  before,  and  against  which  constant  diligence 
is  needed.  So  far  as  in  him  lies,  the  perilous  condition 
shall  come  upon  none  of  them.  The  verb  in  the  best 
texts  expresses  far  more  than  that  which  is  rendered 
in  the  Authorised  Version,  “ I will  not  be  negligent.” 
It  implies  a sense  of  duty  and  the  intention  of  fulfilling 
it ; it  bears  within  it,  too,  the  thought  (which  is 
strengthened  by  the  word  always)  that  there  may  be 
need  for  such  reminding,  if  not  from  internal  weakness, 
yet  by  reason  of  external  dangers.  And  to  bring  to 
the  mind  of  the  Churches  the  gracious  bounty  of  God 
in  Christ,  and  to  set  down  the  steps  whereby  the  graces 
bestowed  should  be  fostered  and  increased,  is  a subject 
worthy  of  an  Apostle,  a theme  which  no  amount  of 
exhortation  can  exhaust,  and  one  which  ought  to  prompt 
the  hearers  to  gratitude  and  obedience. 

Though  ye  know  themy  and  are  established  in  the  truth 
which  is  with  you.  Knowledge  of  things  that  pertain 
unto  godliness  is  barren  unless  it  be  wrought  out  in  the 
life.  Yet  knowledge  and  practice  do  not  always  go 
hand  in  hand.  This  was  one  of  the  lessons  taught  by 
Jesus  as  He  washed  the  disciples’  feet:  “If  ye  know 
these  things,  blessed  are  ye  if  ye  do  them”  (John 
xiii.  17).  St.  Peter  longs  that  the  converts  should 
make  this  blessedness  their  own.  His  life’s  work 
is  to  watch  for  them,  that  they  be  not  remiss  in 
doing.  To  none  can  such  a duty  more  peculiarly 
belong  than  to  him  who  holds  Christ’s  special  com- 
mission to  feed  the  flock.  By  “ the  truth  which  is  with 
you  ” the  Apostle  appears  to  be  alluding  to  the  varying 
degrees  of  advancement  which  there  must  be  among 
the  members  of  the  Churches.  All  have  travelled  some 


i.  12-18.]  THE  VOICE  HEARD  IN  THE  HOLY  MOUNT  259 


way  along  the  road  which  he  has  shown  them  ; all  have 
some  of  the  truth  within  their  grasp.  They  have  set 
their  feet  on  the  path,  though  they  be  planted  with 
different  degrees  of  firmness.  What  is  needed  for  each 
and  all  is  to  press  forward,  not  to  rest  in  the  present, 
but  to  hasten  to  what  lies  beyond.  For  the  truth  of 
God  is  inexhaustible. 

Perhaps,  too,  he  thought,  as  he  spake  of  the  truth 
present  with  them,  that  he  was  of  necessity  absent  and 
would  soon  be  removed  altogether,  and  the  only  way 
by  which  he  could  serve  them  was  by  his  epistle.  He 
could  never  forget  that  among  those  to  whom  he  was 
writing  were  the  Galatians,  over  whose  falling  back 
from  the  truth  St.  Paul  had  so  greatly  lamented  : who 
had  run  well,  but  had  fainted  ere  the  course  was  over ; 
who  had  received  some  truth  to  be  present  with  them, 
even  the  faith  of  the  crucified  Jesus,  but  had  been 
beguiled  into  letting  it  slip.  Thought  of  these  things 
shapes  his  words  as  he  writes,  “ I shall  be  ready  always 
to  put  you  in  remembrance.”  He  rejoices  that  they  are 
“ established,”  but  yet  sends  them  an  admonition.  Let 
him  that  thinketh  he  standeth  take  heed  lest  he  fall. 

And  I think  it  right.  The  word  marks  the  solemn 
estimate  which  the  Apostle  takes  of  his  duty.  It  is  a 
just  and  righteous  work.  Danger  is  abroad,  and  he 
has  been  made  one  of  Christ’s  shepherds.  Many 
motives  prompt  him  to  write  his  words  of  counsel  and 
warning.  First,  his  love  for  them  as  his  brethren,  some 
of  them,  perhaps,  his  children  in  Christ.  Like  St.  Paul, 
he  has  them  in  his  heart.  Then,  he  will  fulfil  to  the 
utmost  the  charge  which  the  Lord  gave  him.  He  is 
conscious,  too,  that  opportunities  for  the  fulfilment  of 
his  trust  will  soon  come  to  an  end.  As  long  as  I am 
m this  tabernacle , he  says.  It  is  but  a frail  home,  the 


26o 


THE  EPISTLES  OF  ST.  PETER 


tody ; and  with  St.  Peter  age  was  drawing  on.  He 
saw  that  the  time  of  his  departure  could  not  be  far  off, 
and  this  left  no  excuse  for  remitting  his  admonitions. 
He  must  be  urgent  so  long  as  he  can.  To  stir  yon  up 
by  putting  you  in  remembrance.  The  work  of  the 
Apostle  will  be  thoroughly  done  (Sieyelpei v)f  and  be  of 
that  nature  for  which  the  Holy  Ghost  was  promised  to 
himself  and  his  fellows.  “ He  shall  bring  to  your  re- 
membrance all  that  I said  unto  you  ” (John  xiv.  26). 
Thus  would  St.  Peter,  like  St.  Paul,  impart  unto  the 
converts  some  spiritual  gift,  that  he,  with  them,  may  be 
comforted,  strengthened,  each  by  the  other’s  faith.  So 
he  proceeds  to  dwell  on  that  Divine  manifestation  by 
which  his  own  belief  had  been  confirmed.  And  there 
would  be  memories  of  St.  Paul’s  lessons  also  to  call  to 
their  minds,  and  many  of  these  would  be  awakened  by 
an  appeal  like  this.  The  falling  away  of  the  Galatians 
had  been  from  a different  cause,  but  the  memory  of  the 
past  would  warn,  and  might  strengthen,  them  all  in  the 
future  against  their  new  dangers. 

Knowing  that  the  putting  off  of  my  tabernacle  cometh 
swiftly y even  as  our  Lord  Jesus  Christ  signified  unto  me. 
Such  a motive  makes  the  appeal  most  touching.  He 
will  soon  be  removed.  To  this  he  looks  forward  with- 
out alarm.  His  concern  is  for  them,  not  for  himself. 
He  regards  his  death  as  the  stripping  off  of  a dress  : 
when  its  use  is  past  it  is  parted  with  without  regret. 
To  him,  as  to  his  brother  Apostle,  to  die  would  be 
gain.  But  he  must  have  had  constantly  in  mind  the 
Master’s  prophec}^,  “ When  thou  art  old,  thou  shalt 
stretch  forth  thine  hands,  and  another  shall  gird  thee 
and  carry  thee  whither  thou  wouldest  not  ” (John  xxi. 
18).  And  in  the  word  “ swiftly  ” he  no  doubt  alludes, 
not  only  to  the  old  age  in  which  the  end  would 


i.  12-18.]  THE  VOICE  HEARD  IN  THE  HOLY  MOUNT  26 


naturally  come,  but  also  to  some  sharp  stroke  by  which 
his  departure  would  be  brought  to  pass.  The  stretch- 
ing out  of  his  hands  would  be  a preliminary  to  the 
prison  and  the  cross.  In  the  Gospel  it  is  said  that 
Christ’s  words  give  the  sign  (p-Tj/jiaivco v),  the  indication, 
by  what  death  he  should  die.  The  Apostle  employs  a 
stronger  word  (eS rjXcocre)  here  : “ made  it  evident.”  The 
English  version  renders  both  verbs  by  “ signify,”  but 
St.  Peter’s  own  expression  marks  how  growing  age  had 
made  clearer  to  him  the  manner  in  which  his  death 
should  be  accomplished.  And  the  mention  of  Jesus 
brings  vividly  before  him  the  thought  of  the  scene  he 
is  about  to  describe,  so  vividly  that  some  of  the  lan- 
guage of  the  Transfiguration  scene  is  reproduced  by 
him. 

Yea,  I will  give  diligence  that  at  every  time  ye  may  be 
able  after  my  decease  to  call  these  things  to  remembrance . 
Jesus  is  related  (Luke  ix.  31)  to  have  conversed  with 
Moses  and  Elias  of  His  decease  (e^oSo?)  which  He 
should  accomplish  at  Jerusalem.  The  word  is  rare  in 
this  sense,  being  commonly  used,  as  in  Heb.  xi.  22,  of 
the  departing  of  the  children  of  Israel  from  Egypt. 
But  it  is  deeply  printed  in  St.  Peter’s  mind ; and  he, 
who  looks  forward  to  drinking  of  his  Master’s  cup  and 
dying  somewhere  as  He  died,  employs  the  same  word 
concerning  his  own  end.  And  the  word  is  another 
indication  of  the  calm  with  which  he  can  look  forward 
to  his  death.  As  with  Christ,  there  is  no  reluctance, 
no  shrinking.  The  change  will  be  but  a departure,  a 
passing  from  one  stage  to  another,  the  putting  off  the 
worn  garment  of  mortality  to  be  clothed  upon  by  the 
robe  which  is  from  heaven. 

His  letters  are  the  only  means  whereby  he  can 
speak  after  he  has  been  taken  from  them.  Hence  his 


262  THE  EPISTLES  OF  ST.  PETER 


earnestness  in  writing.  “ I will  give  diligence.”  I have 
urged  diligence  on  you ; I will  apply  the  lesson  to 
myself,  and  make  it  possible  that  afterwards  on  every 
occasion  you  may  have  it  before  you.  When  dead,  he 
will  yet  speak  to  them  ; so  that  in  each  new  trial,  in 
each  time  of  need,  they  may  strengthen  their  faith  or 
be  warned  of  their  danger.  “ At  every  time,”  he  says  ; 
and  thus  his  strengthening  words  of  admonition  are  a 
legacy  through  the  ages  to  the  Church  for  evermore. 

For  we  did  not  follow  cunningly  devised  fables . Here 
the  Apostle  speaks  in  the  plural  number,  and  it  may 
well  be  that  he  means  to  include  St.  Paul  with  himself 
and  James  and  John.  For  the  evidence  which  con- 
verted that  Apostle,  though  not  the  same  as  that 
vouchsafed  to  St.  Peter,  was  of  the  same  kind.  The 
Lord  had  appeared  unto  him  in  the  way,  had  made 
His  glory  seen  and  felt,  and  fixed  for  ever  in  the 
Apostle’s  heart  the  reality  of  His  power  and  presence. 
His  cry,  “ Lord,  what  wilt  Thou  have  me  to  do  ? ” 
came  from  a heart  conquered  and  convinced.  He  too 
followed  no  cunningly  devised  fable. 

By  the  word  (crecro^io-fjuevoi)  which  is  rendered 
“ cunningly  devised  ” we  are  reminded  of  the  ( aotyla ) 
wisdom  which  St.  Paul  so  earnestly  disclaims  in  his 
first  letter  to  the  Corinthians.  u I came  not  with 
excellency  of  speech  or  of  wisdom he  says;  “my 
preaching  was  not  in  persuasive  words  of  wisdom , that 
your  faith  should  not  stand  in  the  wisdom  of  men,  but 
in  the  power  of  God.”  The  wisdom  which  he  speaks 
is  not  of  this  world,  but  God’s  wisdom  in  a mystery 
(i  Cor.  ii.  1-7).  St.  Paul  also  warns  against  giving 
“ heed  to  fables,  which  minister  questionings  rather 
than  a dispensation  of  God  which  is  in  faith”  (1  Tim. 
i.  4 ; cf.  also  iv.  7 and  2 Tim.  iv.  4).  In  another  place 


1. 12-18.]  THE  VOICE  HEARD  IN  THE  HOLY  MOUNT  263 

(Titus  i.  14)  he  calls  them  “ Jewish  fables,”  a name 
which  is  of  the  same  import  as  the  “ Jewish  vanities” 
of  Ignatius,1  a name  by  which  he  intimates  that  they 
darken  and  confuse  the  mind.  The  legends  of  the 
Talmud,  the  subtleties  of  the  rabbinical  teaching,  and 
the  allegorising  interpretations  of  Philo  are  the  delu- 
sions to  which  both  the  Apostles  refer.  The  evidence 
on  which  they  ask  credence  for  their  teaching  is  of 
another  kind.  “ That  which  was  from  the  beginning,” 
is  the  testimony  of  another  Apostle,  “ that  which  we 
heard,  that  which  we  have  seen  with  our  eyes,  that 
which  we  beheld,  and  our  hands  handled,  concerning 
the  word  of  life,  . . . that  declare  we  unto  you  also, 
that  ye  also  may  have  fellowship  with  us”  (1  John  i. 
1-3).  St.  Peter  had  seen,  and  so  had  St.  Paul;  and 
they  constantly  appealed  to,  and  rested  their  teaching 
on,  facts  and  the  historic  realit}^  of  Christ's  life  and 
work. 

When  we  made  known  unto  you  the  power  and  coming 
of  our  Lord  Jesus  Christ , This  is  the  contrast  to  that 
mythic  and  allegorical  teaching  to  which  he  has  just 
alluded.  From  it  men  could  derive  neither  help  in  the 
present,  nor  hope  for  the  future.  It  generated  super- 
stition, and  its  followers  believed  a lie.  Often  it  denied 
the  continuity  of  revelation,  and  cast  aside  all  the 
records  thereof.  Like  theosophic  dreams  in  every  age, 
it  was  always  unprofitable,  nearly  always  pernicious. 
On  the  other  hand,  the  teaching  of  Christ’s  Apostles 
proclaimed  a power  which  could  save  men  from  their 
sins,  and  imparted  a hope  that  stretched  out  beyond 
the  present,  looking  for  the  time  when  the  Lord  would 
reappear.  All  power  is  given  unto  Christ.  He  is  made 


Ep,  ad  Magn . 8. 


264 


THE  EPISTLES  OF  ST.  PETER 


Redeemer  and  Lord,  and  is  to  be  at  last  the  Judge  of 
men.  The  assurance  of  His  coming  had  been  pro- 
claimed by  St.  Peter  in  his  former  letter  as  a consolation 
under  affliction.  Faith,  tried  by  suffering,  will  be 
found  unto  praise,  and  glory,  and  honour  at  the  revela- 
tion of  Jesus  Christ  (1  Peter  i.  7).  This  is  the  climax 
of  the  glad  tidings  of  the  Gospel.  But  Christ  comes 
to  His  people  through  all  the  days ; and  they  are 
conscious  of  His  coming,  and  inspired  thereby  and 
enabled  for  their  work. 

But  we  were  eye-witnesses  of  His  majesty . He  lias 
already  (1  Peter  hi.  22)  spoken  of  the  fact  of  Christ’s 
ascension ; he  is  now  about  to  describe  what  was 
seen  on  the  holy  mount.  These  things  are  facts  and 
verities,  and  not  fables.  But  yet  there  was  more 
revealed  in  them  than  either  eye  could  grasp,  or  tongue 
could  tell.  They  were  God’s  truth  in  a mystery,  which 
supplied  new  thought  for  a whole  life-time.  So  for 
eye-witnesses  ” the  Apostle  uses  a word  akin  to  that 
which  twice  over  he  employs  in  the  former  Epistle 
(ii.  1 2 ; iii.  2)  to  describe  the  effect  which  Chris- 
tian lives,  when  fully  scanned,  shall  have  upon  the 
unbeliever.  They  shall  have  power  to  stop  the  mouths 
of  opponents  and  to  win  them  to  the  faith  which  before 
they  maligned.  Such  deep  insight  into  the  power,  and 
work,  and  glory  of  Jesus  was  imparted  to  the  Apostles 
at  the  Transfiguration.  They  were  initiated  into  the 
wisdom  of  God,  and  henceforth  became  prophets  of  the 
Incarnation  ; they  were  convinced  that  the  Jesus  with 
whom  they  companied  was  very  God  manifest  in  the 
flesh.  The  voice  from  heaven  proclaimed  it ; it  was 
attested  by  the  glorified  presence  of  Moses  and  Elijah, 
and  by  the  majesty  which  for  a moment  broke  through 
the  veil  of  Christ’s  flesh.  Later  on  they  saw  Him 


i.  12-18.]  THE  VOICE  HEARD  IN  THE  HOLY  MOUNT  265 


risen  from  the  dead,  beheld  His  ascension  into  glory, 
and  heard  from  the  angels  the  promise  of  His  return. 
Not  without  much  meaning  does  the  Apostle  use  a 
special  pronoun  (< itcelvov ) as  he  dwells  on  this  scene  of 
His  majesty.  For  he  would  impress  on  his  converts 
the  identity  of  that  Jesus  whom  he  had  known  in  the 
flesh  with  the  very  Son  of  God  sent  down  from  heaven. 

For  He  received  from  God  the  Father  honour  and 
glory.  For  the  bright  cloud  which  overshadowed  them 
on  the  mountain-top  was  the  visible  token  of  the 
presence  of  God,  as  of  old  the  cloud  of  glory  had  been, 
where  God  dwelt  above  the  cherubim ; while  the 
honour  and  glory  of  Jesus  were  manifested  when  He 
was  proclaimed  to  be  the  very  Son  of  God.  When 
there  came  such  a voice  to  Him  from  the  excellent  glory, 
This  is  My  beloved  Son , in  whom  I am  well  pleased. 
To  express  the  magnificence  of  the  glory  which  he 
beheld,  the  Apostle  uses  a word  not  found  elsewhere 
in  the  New  Testament.  The  Septuagint  has  it  to 
describe  the  splendour  of  Jeshurun’s  God,  who  rideth 
in  His  excellency  on  the  skies  (Deut.  xxxiii.  26).  And 
it  is  this  outward  brightness  of  the  shroud  of  the  God- 
head which  tells  all  that  human  powers  can  receive 
of  the  majesty  which  it  hides,  just  as  His  palace,  the 
heavens,  declares  constantly  the  glory  of  God. 

The  words  spoken  by  the  heavenly  voice  vary  here 
from  the  records  of  each  of  the  three  Gospels.  In 
one  case  the  variation  is  slight,  but  there  is  no 
precise  agreement.  Had  the  Epistle  been  the  work 
of  some  forger  of  a later  age  than  St.  Peter’s,  we  may 
rest  assured  that  there  would  have  been  complete 
accord  with  one  Evangelist  or  the  other.  There  is 
a like  diversity  in  the  records  of  the  words  of  the 
inscription  above  Christ’s  cross.  Substantial  truth, 


266 


. THE  EPISTLES  OF  ST.  PETER 


not  verbal  preciseness,  is  what  the  Evangelists  sought 
to  leave  to  the  Church ; and  their  fidelity  is  proved  by 
nothing  more  powerfully  than  by  the  diverse  features 
of  the  Gospel  narratives. 

And  this  voice  we  ourselves  heard  come  out  of  heaven , 
when  we  were  with  Him  in  the  holy  mount.  We  learn 
here  why  the  Apostles  were  taken  with  Jesus  to  witness 
His  transfiguration.  Just  before  that  event  we  find 
(Matt.  xvi.  21  ; Mark  viii.  31  ; Luke  ix.  22)  it  recorded 
by  each  of  the  Synoptists  that  Jesus  had  begun  to 
show  unto  His  disciples  how  He  must  suffer  and  die 
at  Jerusalem.  To  Peter,  who,  as  at  other  times,  was 
the  mouthpiece  of  the  rest,  such  a declaration  was 
unacceptable ; but  at  his  expression  of  displeasure  he 
met  the  rebuke,  “ Get  thee  behind  Me,  Satan.”  He, 
and  the  rest  with  him,  felt  no  doubt  that  such  a death 
as  Jesus  had  spoken  of  would  be,  humanly  speaking, 
the  ruin  of  their  hopes.  What  these  hopes  were  they 
did  not  formulate,  but  we  can  learn  their  character 
from  some  of  their  questionings.  Now,  on  the  top  of 
Tabor,  these  three  representatives  of  the  apostolic 
band  behold  Moses  and  Elias  appearing  in  glory,  and 
Christ  glorified  more  than  they;  and  the  subject  of 
which  they  spake  was  the  very  death  of  which  they  had 
so  disliked  to  hear : the  decease  which  He  was  about 
to  accomplish  (7 rXrjpovv)  in  Jerusalem  (Luke  ix.  31). 
The  verb  which  the  Evangelist  uses  tells  of  the  fulfil- 
ment of  a prescribed  course,  and  thus  St.  Peter  was 
taught,  and  the  rest  with  him,  to  speak  of  that  death 
afterwards  as  he  does  in  his  former  letter.  “ Christ 
was  verily  foreordained  ” to  this  redeeming  work 
“ before  the  foundation  of  the  world.”  They  heard 
that  He  who  was  to  die  was  the  very  Son  of  God. 
The  voice  came  from  the  glory  of  heaven  ; and  from 


i.  1 2-i 8.]  THE  VOICE  HEARD  IN  THE  HOLY  MOUNT  267 


henceforth  their  hearts  were  still,  even  Peter’s  voice 
being  less  heard  than  before.  Down  from  the  mountain 
they  brought  much  illumination,  much  solemn  ponder- 
ing. We  can  feel  why  it  was  that  “ they  held  their 
peace,  and  told  no  man  in  those  days  any  of  the 
things  which  the}'  had  seen  ” ; we  can  feel,  too,  that 
from  henceforth  the  scene  of  this  vision  would  be  the 
holy  mount.  God’s  voice  had  been  heard  there  attest- 
ing the  Divinity  of  their  Lord  and  Master ; the  place 
whereon  they  had  thus  stood  was  for  evermore  holy 
ground.  , 


XXII 

THE  LAMP  SHIFTING  IN 'A  DARK  PLACE 


269 


THE  LAMP  SHINING  IN  A DARK  PLACE 


u And  we  have  the  word  of  prophecy  made  more  sure ; whereunto 
ye  do  well  that  ye  take  heed,  as  unto  a lamp  shining  in  a dark  place, 
until  the  day  dawn,  and  the  day-star  arise  in  your  hearts  : knowing 
this  first,  that  no  prophecy  of  Scripture  is  of  private  interpretation. 
For  no  prophecy  ever  came  by  the  will  of  man  : but  men  spake  from 
God,  being  moved  by  the  Holy  Ghost.” — 2 Peter  i.  19-21. 

HE  rendering  of  the  first  words  in  this  passage 


must  be  reckoned  among  the  distinct  improvements 
of  the  Revised  Version.  As  the  translation  stands  in 
the  Authorised  Version,  “We  have  also  a more  sure 
word  of  prophecy,”  it  conveys  a sense  which  many  must 
have  found  perplexing.  The  Apostle  had  just  dwelt 
on  the  confirmation  of  faith,  both  for  himself  and  those 
to  whom  he  preached,  which  was  ministered  by  the 
vision  of  the  glory  of  Jesus  and  by  the  proclamation 
of  His  Divinity  by  God’s  voice  from  heaven.  Could 
any  prophetic  message  vie  in  his  estimate  with  the 
assurance  of  such  a revelation  ? Now  what  St.  Peter 
meant  is  made  clear.  And  we  have  the  word  of  prophecy 
made  more  sure — more  sure  because  we  have  received 
the  confirmation  of  all  that  the  prophets  spake  dimly 
and  in  figure.  The  Apostle  and  the  rest  of  the  Jewish 
people  had  been  trained  in  the  ancient  Scriptures,  and 
gathered  from  them,  some  more  and  some  less,  light 
concerning  God’s  scheme  of  salvation.  There  were, 


272 


THE  EPISTLES  OF  ST.  PETER 


however,  but  few  who  had  attained  a true  insight  into 
what  was  revealed.  They  had  dwelt,  as  a rule,  too 
exclusively  on  all  that  spake  of  the  glory  of  the  promised 
Redeemer  and  of  His  coming  to  reign  and  to  conquer. 
That  there  should  be  suffering  in  His  life,  they  had 
put  out  of  sight,  though  the  prophets  had  foretold  it ; 
and  so  when  Christ  spake  of  His  crucifixion,  soon  to 
come  to  pass  in  Jerusalem,  St.  Peter  exclaimed — and 
he  had  the  feelings  of  his  nation  with  him — “That  be 
far  from  Thee.”  The  voice  on  the  holy  mount  and  the 
words  of  Moses  and  Elias  had  opened  their  eyes  to  the 
full  drift  of  prophetic  revelation  ; and  by  the  illumination 
of  that  scene  of  glory,  where  yet  the  lot  of  suffering 
was  contemplated  as  near  at  hand,  there  had  been  given 
to  them  a grasp  of  the  whole  scope  of  prophecy,  and 
their  partial  and  distorted  conception  of  the  work  of 
Christ  was  banished  for  ever. 

Whereunto  ye  do  well  that  ye  take  heed.  The  idea 
of  a volume  of  New  Testament  Scriptures  had  not 
entered  St.  Peter’s  mind.  He  knows  that  St.  Paul’s 
letters  (iii.  15,  16)  are  read  by  some,  who  do  not  all 
profit  by  the  privilege ; and  his  own  letters  he  intends 
to  be  an  abiding  admonition  to  the  Churches.  The 
need,  too,  of  a record  of  Christ’s  life  and  works,  a 
gospel,  must  have  begun  to  be  felt.  But  yet  he  points 
the  converts  to  the  ancient  records  of  Israel  as  a guide 
to  direct  their  lives.  They  had  heard  the  Gospel  story 
from  the  lips  of  himself  and  others.  Thus  they  had  the 
key  to  unlock  what  hitherto  had  seemed  hard  to  under- 
stand, and  could  study  their  prophetic  volume  with 
a new  and  perfect  light.  This  he  means  by  “ye  do 
well.”  Ye  go  to  the  true  source  of  guidance,  drink 
of  the  fountain  of  true  wisdom,  and  gain  strength  and 
refreshment  when  it  is  much  needed.  Duly  to  take 


1. 19-21.]  THE  LAMP  SHINING  IN  A DARK  PLACE  273 


heed  of  these  records  is  to  search  out  their  lessons  and 
labour  after  that  deeper  sense  which  is  enshrined 
beneath  the  word.  Given  as  they  were  at  various 
times  and  in  various  fashions,  and  given  to  point  on  to 
God's  purposes  in  the  future,  these  Scriptures  must 
needs  have  been  dark  to  those  who  first  received  them, 
nor  could  the  men  whom  God  chose  to  deliver  them 
have  been  fully  conscious  of  all  they  were  meant  to 
declare  as  the  -ages  rolled  on  and  brought  their  fulfilment 
nearer.  Nor  are  they  all  luminous  even  yet,  but  they 
grow  ever  more  so  to  those  who  take  heed. 

As  unto  a lamp  shining  in  a dark  place.  Spite  of 
all  the  light  we  can  compass,  the  world  will  always  be 
in  one  sense  a dark  place.  It  is  a world  of  beauty,  full 
of  the  tokens  of  God's  handiwork,  the  indications  of 
His  love.  But  evil  has  also  made  an  entrance ; and 
the  trail  of  the  serpent  is  evident  in  the  sorrow,  the 
disease,  the  wickedness,  that  abound  on  every  side. 
And  problems  continually  present  themselves  which 
even  to  the  saints  are  jhard  to  be  solved.  Many  a 
psalm  records  the  conflict  which  has  to  be  passed 
through  ere  God's  ways  can  be  reconciled  to  men. 
We  must  go  into  His  house,  draw  near  to  Him,  feel 
to  the  full  His  Fatherhood,  ere  our  hearts  can  be  con- 
tented. Nay,  the  disquiet  breaks  out  again  and  again. 
So  God,  in  His  mercy,  has  provided  His  lamp  for  those 
who  will  use  it ; and  to  those  who  take  heed  it  furnishes 
ever  new  light.  The  history,  the  prophecy,  the  devotion, 
the  allegory,  of  the  holy  volume  are  all  full  of  illustra- 
tions of  the  firm  purpose  of  redemption,  of  the  eternal, 
unchanging  love  of  Jehovah,  thwarted  only  by  the 
perverseness  of  those  whom  He  is  longing  to  save 
from  their  sins.  And  to  call  God's  revelation  in  His 
word  a lamp  is  a striking  and  instructive  figure.  It 

18 


274 


THE  EPISTLES  OF  ST.  PETER 


is  something  which  you  can  take  with  you,  and  carry 
into  the  dark  places  whither  your  lot  may  send  you, 
and  use  its  light  just  where  and  when  you  need  it. 
But  its  light  must  be  fed  by  the  constant  oil  of  diligent 
study,  or  its  usefulness  will  not  be  found  to  the  full. 

And  the  truth  is  the  same  if  we  apply  the  lesson  to 
nations  and  Churches  as  it  is  for  individuals.  The 
records  were  given  to  a nation  chosen  to  lceep  the 
knowledge  of  God  alive  in  the  world.  The  word  spoken 
did  not  profit,  as  it  was  meant  to  do,  because  it  was 
not  mixed  with  faith  in  them  that  heard  it.  And  there 
is  the  same  faith  needed  still.  The  light  of  a lamp 
in  a dark  place  shines  but  a little  way ; but  by  the 
rays  of  the  Divine  lamp  men  are  to  walk,  in  faith  that 
the  steps  beyond  will  become  clear  in  their  turn.  And 
thus  alone  will  the  problems  of  life  be  really  solved, 
the  religious  contentions,  the  social  difficulties,  the 
trials  of  family  life,  the  individual  doubts  and  fears  : 
all  are  elements  of  darkness ; all  need  to  be  illumined 
by  the  lamp  which  God  has  provided.  Oh  that  men 
would  burnish  it  by  diligent  heed,  and  keep  its  radiance 
at  the  full  by  constant  seeking  thereunto  1 

Until  the  day  dawn)  and  the  day-star  arise  in  your 
hearts.  The  day  has  begun  to  dawn  for  those  who 
will  lift  up  their  heads  to  its  breaking.  The  day-star 
from  on  high  hath  visited  the  earth  in  the  person  of 
Christ,  but  the  full  day  will  not  be  till  He  returns  again. 
Yet  His  coming  into  the  world  was  meant  to  lighten 
every  man,  and  to  win  all  men  to  walk  in  His  light. 
“ I,  if  I be  lifted  up,  will  draw  all  men  unto  Me,”  is 
His  own  promise.  And  in  that  decease  of  which  He 
spake  with  Moses  and  Elijah  He  has  been  lifted  up. 
But  He  has  left  it  to  them  that  love  Him  to  lift  Him 
up  constantly  before  the  eyes  of  men,  to  exalt  Him  by 


i.  19-21.]  THE  LAMP  SHINING  IN  A DARK  PLACE  275 


their  lives  ; and  our  lax  performances  make  the  progress 
of  His  drawing  all  men , to  halt.  We  fail  to  make  due  use 
of  the  lamp  which  He  has  put  ready  to  our  hand,  and 
which  only  needs  to  be  grasped.  The  perfect  day  will 
not  come  to  us  in  this  life,  but  He  gives  to  His  faithful 
ones  glimpses  of  the  dawn.  They  learn  the  presence 
of  the  Sun  of  righteousness,  though  as  yet  they  see 
Him  only  through  the  mists  and  darkness  of  life ; and 
they  are  cheered  with  the  certainty  of  the  coming  day. 
And  the  daystar  of  the  Spirit  is  kindled  in  the  hearts 
of  those  who  ask  Him  to  dwell  there ; and  they  are  led 
forward  into  greater  and  greater  truth,  into  richer  and 
fuller  light.  And  for  the  same  end  the  Spirit  is  pro- 
mised to  the  Church  of  Christ : that  she  may  be  enabled 
having  used  the  lamp  first  given  with  all  faithfulness, 
to  open  to  men  the  ways  of  God  more  fully,  and,  amid 
the  changes  of  times  and  varying  vicissitudes  and  needs 
of  men  and  nations,  to  prove  that  the  only  satisfaction 
to  the  soul  is  the  increasing  knowledge  of  the  oneness 
of  God's  purpose  and  eternity  of  His  love.  To  such 
a power  she  will  be  helped  by  giving  heed  to  the  lamp 
in  every  dark  place  and  seeking  in  its  light  the 
elucidation  of  all  hard  questions. 

Knowing  this  first , that  no  prophecy,  of  Scripture  is  of 
private  interpretation . The  Greek  words  need  to  be 
taken  account  of  before  we  can  gather  the  true  meaning 
of  this  clause.  That  which  is  translated  “is”  is  much 
more  frequently  rendered  “ comes  to  pass,”  and  bears 
the  sense  of  “ arises,”  “ has  its  origin.”  “ Interpreta- 
tion ” is  the  translation  of  a word  which  occurs  here 
only  in  the  New  Testament,  and  implies  the  “loosing” 
of  what  is  complicated,  the  “clearing”  of  what  is 
obscure.  The  lesson  which  the  Apostle  would  give 
relates  to  the  right  appreciation  of  the  Old  Testament 


276 


THE  EPISTLES  OF  ST.  PETER 


Scriptures,  which  contain  the  prophecy  which  he  has 
called  above  “ the  lamp  in  a dark  place.”  He  intends 
to  say  something  which  may  incline  men  to  follow  its 
guidance.  The  prophetic  writings  furnish  us  with 
illustrations  how  the  problems  which  arose  in  the  lives 
of  the  men  of  old  time,  both  about  events  around  them 
and  also  about  the  dispensations  of  Divine  providence, 
found  their  solution.  Thus  they  furnish  rules  and 
principles  for  time  to  come ; and  that  men  may  be 
induced  to  confide  in  their  guidance  is  the  object  of 
St.  Peter’s  words.  He  bids  the  converts  know  that* 
these  unravellings  and  clearings  of  the  ways  of  God 
are  not  men’s  private  interpretation  of  what  they  be- 
held. This  was  not  the  manner  in  which  they  came 
to  be  known.  They  are  not  evolved  out  of  human 
consciousness,  pondering  on  the  facts  of  life  and  the 
ways  of  God,  nor  are  they  the  individual  exposition 
of  those  whom  God  employed  as  His  prophets.  They 
are  messages  and  lessons  which  came  from  one  and 
the  same  impelling  power,  from  one  and  the  same 
illuminating  influence,  even  from  God  Himself,  and 
so  are  uniform  in  spirit  and  teaching  from  first  to  last ; 
and  He  from  whom  and  through  whom  they  are  given 
can  say  by  the  mouth  of  the  last  of  the  prophetic  body, 
“1  am  Jehovah;  I change  not”  (Mai.  .iii.  6). 

Although  the  Apostle  uses  in  this  Epistle  the  word 
“ Scriptures  ” (iii.  16)  for  the  writings  of  New  Testa- 
ment teachers,  it  is  not  likely  that  he  in  mind  included 
them  among  the  prophetic  Scriptures  of  which  he  here 
speaks.  We,  knowing  the  flood  of  light  which  the 
Gospels  and  Epistles  pour  upon  the  Old  Testament, 
can  now  apply  his  words  to  them,  fully  perceiving  that 
they  are  a true  continuation  of  the  Divine  enlighten- 
ment, another  spring  from  the  same  heavenly  fountain. 


i.  19-21.]  THE  LAMP  SHINING  IN  A DARK  PLACE  277 


Those  who  would  explain  “ interpretation  ” as  the 
judgement  which  men  now  exercise  in  the  study  and 
application  of  the  words  of  Scripture  forget  the  force 
of  the  verb  (7  ever  at)  “ comes  to  pass,”  and  that  the 
Apostle  is  exalting  the  source  and  origin  of  the  words 
of  prophecy,  that  he  may  the  more  enforce  his  lesson, 
“ Ye  do  well  to  take  heed  to  them.” 

For  no  prophecy  ever  came  by  the  will  of  man.  Pro- 
phecy makes  known  what  never  could  have  entered 
into  the  mind  or  understanding  of  men,  nor  were  the 
prophetic  words  that  have  come  down  to  us  written 
because  men  wished  to  publish  views  and  imaginations 
of  their  own.  Man  is  not  the  source  of  prophecy. 
That  lay  above  and  beyond  the  human  penmen.  Nay, 
men  could  not,  had  they  so  willed,  have  spoken  of  the 
things  there  written  for  the  enlightenment  of  the  ages. 
These  are  deep  things,  belonging  to  the  foreknowledge 
of  God  alone,  by  whom  His  Son  was  foreknown  as  the 
Lamb  without  spot  before  the  foundation  of  the  world. 
Of  this  the  book  of  prophecy  tells  from  first  to  last  : 
of  the  seed  of  the  woman  to  bruise  the  serpent’s  head  ; 
of  the  family  from  which  a seed  should  come  in  whom 
all  the  earth  should  be  blessed  ; of  the  rod  to  spring 
from  the  stem  of  Jesse ; of  the  king  who  was  to  rule  in 
righteousness  ; of  the  time  when  the  kingdom  of  the 
Lord’s  house  should  be  established  on  the  top  of  the 
mountains,  and  all  nations  should  flow  into  it ; of  the  day 
when  all  men  should  know  the  Lord  from  the  least  to 
the  greatest,  when  the  earth  should  be  full  of  the  know- 
ledge of  the  Lord  as  the  waters  cover  the  sea.  Such 
tidings  came  not  into  the  thoughts  of  men  except  as 
they  were  put  there  from  the  Lord  ; and  they  tell  of 
things  yet  to  come  that  are  beyond  the  grasp  of  men 
unless  they  be  spiritually-minded  and  enlightened. 


278 


THE  EPISTLES  OE  ST.  PETER 


For  not  only  are  the  prophetic  Scriptures  God’s  special 
gift : the  insight  into  their  full  meaning  comes  also  from 
Him.  Beyond  the  physical  sense  it  is  true,  “ The 
hearing  ear  and  the  seeing  eye,  the  Lord  is  the  Maker 
of  them  both”  (Prov.  xx.  12). 

But  men  spake  from  Gody  being  moved  by  the  Holy 
Ghost.  The  Authorised  Version  translates  a text 
which  had,  u Holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost.”  And  this  repetition  of  an 
adjective  is  after  St.  Peter’s  manner,  though  the  oldest 
manuscripts  do  not  support  it  here.  Compare  the  thrice- 
repeated  “ righteous  ” in  the  notice  of  Lot  in  the  next 
chapter  (ii.  7,  8).  And  the  Authorised  Version  de- 
scribes most  truly  the  agents  whom  God  chooses.  He 
will  have  none  but  holy  men  to  be  the  heralds  of  His 
truth.  A Caiaphas  may  be  constrained  to  utter  His 
counsels,  but  as  His  prophets  God  takes  the  holy 
among  men.  These  can  grasp  more  of  His  teaching, 
and  we  receive  more  than  we  should  through  other 
channels.  By  their  zeal  for  holiness  they  are  brought 
nearer  unto  God,  and  made  more  receptive  of  the 
teaching  of  the  Spirit,  who  Himself  is  holy.  But  “ men 
spake  from  God  ” conveys  a true  idea  of  prophecy. 
Even  one  who  was  not  holy  could  feel  that  the  power 
given  to  him  was  not  his  own,  nor  could  he  speak  after 
his  own  will.  “ What  the  Lord  saith  unto  me,  that  must 
I speak,”  was  the  confession  of  Balaam,  though  his 
greed  for  gain  prompted  him  to  the  opposite.  And 
there  are  many  expressions  in  the  Old  Testament 
which  bear  witness  to  the  effective  operation  of  God’s 
power,  as  when  we  read  of  the  Spirit  of  the  Lord 
coming  mightily  upon  those  whom  He  had  chosen  to 
do  His  bidding.  And  the  same  lesson  is  to  be  found 
in  St.  Peter’s  words  here.  “ Being  moved  ” is  literally 


i.  19-21.]  THE  LAMP  SHINING  IN  A DARK  PLACE  279 


“ being  carried.”  An  impulse  was  given  to  them,  and 
a power  which  was  above  their  own.  This  is  betokened, 
too,  when  the  Old  Testament  prophets  tell  how  the 
Spirit  of  the  Lord  carried  them  to  this  place  or  that, 
where  a revelation  was  to  be  imparted  which  they 
should  publish  in  His  name.  Thus  were  they  moved 
by  the  Holy  Ghost,  and  thus  were  they  able  to  speak 
from  God. 

Such  is  St.  Peter’s  lesson  on  the  nature  and  office 
of  prophecy.  It  is  an  illumination  to  which  men  could 
not  have  attained  by  any  wisdom  of  their  own,  nay 
could  not  have  framed  the  wish  to  attain  unto  it.  For 
it  lay  hid  among  God’s  mysteries.  It  is  imparted  from 
the  holy  God  to  holy  men,  as  His  mediators  to  the  less 
spiritual  in  the  world  ; it  has  received  abundant  con- 
firmation through  the  incarnation  of  the  Son  of  God, 
but  yet  it  has  many  a lesson  for  mankind  to  ponder 
and  seek  to  comprehend.  It  is  their  wisdom  who 
follow  its  guidance  and  bear  it  with  them  as  a lamp 
amid  the  dispensations  of  Providence,  which  still  are 
not  all  clear,  and  amid  the  darkness  which  will  often 
surround  them  while  they  live  here.  That  men  may 
be  prompted  to  its  use,  God  is  a God  that  hideth 
Himself,  yet  through  it  He  will  lead  those  who  follow 
its  light  along  the  road  to  immortality. 


. 


s 


h 


XXIII 


THE  LORD  KNO  WET  IT  HOW  TO  DELIVER 


XXIII 


THE  LORD  KNOWETH  HOW  TO  DELIVER 


“But  there  arose  false  prophets  also  among  the  people,  as  among 
you  also  there  shall  be  false  teachers,  who  shall  privily  bring  in 
destructive  heresies,  denying  even  the  Master  that  bought  them, 
bringing  upon  themselves  swift  destruction.  And  many  shall  follow 
their  lascivious  doings ; by  reason  of  whom  the  way  of  the  truth  shall 
be  evil  spoken  of.  And  in  covetousness  shall  they  with  feigned 
words  make  merchandise  of  you  : whose  sentence  now  from  of  old 
lingereth  not,  and  their  destruction  slumbereth  not.  For  if  God 
spared  not  angels  when  they  sinned,  but  cast  them  down  to  hell,  and 
committed  them  to  pits  of  darkness,  to  be  reserved  unto  judgement ; 
and  spared  not  the  ancient  world,  but  preserved  Noah  with  seven 
others,  a preacher  of  righteousness,  when  Fie  brought  a flood  upon 
the  world  of  the  ungodly;  and  turning  the  cities  of  Sodom  and 
Gomorrah  into  ashes  condemned  them  with  an  overthrow,  having 
made  them  an  example  unto  those  that  should  live  ungodly;  and 
delivered  righteous  Lot,  sore  distressed  by  the  lascivious  life  of  the 
wicked  (for  that  righteous  man  dwelling  among  them,  in  seeing  and 
hearing,  vexed  his  righteous  soul  from  day  to  day  with  their  lawless 
deeds)  : the  Lord  knoweth  how  to  deliver  the  godly  out  of  temptation, 
and  to  keep  the  unrighteous  under  punishment  unto  the  day  of 
judgement.” — 2 Peter  ii.  1-9. 


HIS  second  chapter  contains  much  more  of  a direct 


description  of  the  heretical  teaching  and  practices 
from  which  the  converts  were  in  danger,  and  is  full 
of  warning  and  comfort,  both  alike  drawn  from  that 
Old  Testament  prophecy  to  the  light  of  which  St.  Peter 
has  just  been  urging  them  to  take  heed.  The  chapter 
has  many  features  and  much  of  its  language  in  common 


284 


THE  EPISTLES  OF  ST.  PETER 


with  the  Epistle  of  St.  Jude.  But  the  opening  of  the 
chapter  seems  a suitable  place  to  call  attention  to  a 
difference  of  motive  which  is  manifested  in  this  Epistle 
and  in  that.  They  resemble  one  another  greatly  in 
the  illustrations  which  they  have  in  common,  but  St. 
Peter  makes  a twofold  use  of  them  : while  showing 
that  the  ungodly  will  assuredly  be  punished,  he  com- 
forts the  righteous  with  the  lesson  that,  be  they  ever 
so  few,  even  as  the  eight  who  were  saved  at  the  Deluge, 
or  as  Lot,  with  his  diminished  family,  at  the  overthrow 
of  Sodom,  the  Lord  knows  how  to  deliver  His  servants 
out  of  trials.  Of  this  latter  side  of  the  prophetic  picture 
St.  Jude  shows  us  nothing.  The  evil-doings  of  the 
tempters  must  have  waxed  grosser  in  his  day,  and  he 
is  only  concerned  to  preach  the  certainty  of  their  con- 
demnation. The  unbelievers  in  the  wilderness,  the 
angels  who  sinned,  the  Cities  of  the  Plain,  the  error 
of  Balaam,  and  the  overthrow  of  Korah  are  all  cited 
in  proof  that  the  wicked  shall  not  escape ; but  he  has 
no  word  about  the  deliverance  of  those  whose  souls  are 
tortured  by  the  wicked  doings  of  the  sinners  among 
whom  it  is  their  lot  to  live. 

But  there  arose  false  prophets  also  among  the  people , 
as  among  you  also  there  shall  be  false  teachers , who  shall 
privily  bring  in  destructive  heresiesy  denying  even  the 
Master  that  bought  them}  bringing  upon  themselves  swift 
destruction.  It  is  as  though  the  Apostle  would  say,  Be 
not  unduly  dismayed.  The  lamp  of  Old  Testament 
prophecy  shows  that  yours  is  a lot  which  has  befallen 
others.  As  Israel  of  old  was  God’s  people,  so  the 
Church  of  Christ  is  now.  And  among  them  again  and 
again  false  prophets  arose,  not  only  those  of  Baal  and 
Asherah,  not  only  those  who  served  the  calves  at  Dan 
and  Bethel,  but  those  who  called  themselves  by  Jehovah’s 


ii.  1-9.]  THE  LORD  KNOWETH  HOW  TO  DELIVER  285 


name,  and  of  whom  He  says  to  Jeremiah,  “ The 
prophets  prophesy  lies  in  My  name ; I sent  them  not, 
neither  have  I commanded  them,  neither  spake  I unto 
them : they  prophesy,  unto  you  a false  vision  and 
divination,  and  a thing  of  nought,  and  the  deceit  of  their 
heart”  (Jer.  xiv.  14).  The  picture  is  exactly  repeated 
for  these  Asian  Churches.  False  teaching  had  attached 
itself  to  the  true,  used  its  language,  and  professed  to  be 
at  one  with  it,  except  in  so  far  as  it  was  superior.  For 
the  history  of  corruptions  in  the  faith  repeats  itself, 
and — 

“Wherever  God  erects  a house  of  prayer, 

The  devil  always  builds  a chapel  there.” 

It  is  the  most  perilous  aspect  of  error  when  it  parades 
itself  as  the  truest  truth.  Hence  the  name  by  which 
St.  Peter  calls  this  dangerous  teaching : “ destructive 
heresies.”  They  beguile  unstable  souls  to  their  ruin. 
Their  exponents  choose  the  name  of  Christ  to  call  them- 
selves by,  but  cast  aside  the  doctrine  of  the  Cross  both 
in  its  discipline  for  their  lives,  and  as  the  altar  of  human 
redemption.  And  the  men  to  whom  St.  Peter  alludes 
were  either  among  the  teachers,  or  put  themselves 
forward  to  teach ; and  there  was  a danger  lest  their 
authority  should  be  recognised.  They  accepted  Christ, 
but  not  as  He  loves  to  be  accepted.  He  has  called 
Himself  Lord  and  Master,  and  has  paid  the  price  which 
makes  Him  so ; but  by  their  interpretations  both  of 
His  nature  and  His  office  these  men  in  very  deed 
renounced  and  deserted  His  service,  ignored  their 
relation  as  His  bondservants,  and  in  this  way  denied 
the  Master  that  bought  them.  Soon  they  chose  other 
masters  and  became  the  slaves  of  the  world  and  the 
flesh.  Thus  they  entered  on  the  path  that  leads  to 


286 


THE  EPISTLES  OF  ST.  PETER 


destruction,  and  soon  it  will  come  upon  them.  They 
who  destroyed  others  shall  themselves  be  destroyed. 
The  lords  whom  they  serve  have  all  their  empire  in 
this  life ; and  when  the  end  thereof  comes,  it  comes  all 
too  soon,  and  is  a dread  overthrow  of  everything  they 
have  set  store  by.  On  their  lot  the  lamp  of  prophecy 
sheds  its  light : “ How  suddenly  do  they  perish  and 
come  to  a fearful  end.” 

And  many  shall  follow  then  lascivious  doings;  by 
reason  of  whom  the  way  oj  the  truth  shall  be  evil  spoken 
of.  St.  Jude,  who  had  seen  the  results  of  such  teaching, 
says  these  men  turned  the  very  grace  of.  God  into 
lasciviousness ; they  perverted  the  teachings  of  the 
Gospel  concerning  the  freedom  which  is  in  Christ,  and 
their  phraseology  they  made  to  have  a Pauline  ring 
about  it.  Did  he  not  teach  how  Christ  had  made  men 
free  ? Had  they  not  heard  from  him  that  men  should 
cast  off  trust  in  the  bondage  of  the  Law  ? In  this  wise 
they  taught  a doctrine  of  lawless  self-indulgence,  which 
they  extolled  as  the  token  of  entire  emancipation  and 
of  a loftier  nature  on  which  the  taint  of  sins  could 
leave  no  defilement.  In  the  blindness  of  their  hearts, 
self-chosen  blindness,  of  which  they  boasted  as  know- 
ledge, they  gave  themselves  over  to  the  flesh,  to  work 
all  uncleanness  with  greediness. 

St.  Peter  knows  that  baits  of  this  sort  appeal  to  the 
natural  man  ; that  there  is  within  the  citadel  of  the 
heart  a traitorous  weakness  which  is  ready  to  betray  it 
to  the  enemy.  So,  with  prophetic  foresight,  he  laments, 
Many  shall  follow  after  them.  And  such  sinners  do 
not  sin  unto  themselves  : their  falling  away  brings 
calamity  on  the  whole  Church  of  Christ.  It  did  so 
then ; it  does  so  still.  The  faithful  cannot  escape  from 
the  obloquy  which  is  due  to  the  faithless ; and  the 


ii.  1-9.]  THE  LORD  KNOWETH  HOW  TO  DELIVER  287 


world,  which  cares  little  for  Christ,  will  readily  point 
to  the  evil  lives  which  it  sees  in  the  renegade 
brethren,  and  draw  the  conclusion  that  in  secret  the 
rest  run  to  the  same  excess  of  riot.  Evil-speaking  of 
this  kind  became  abundantly  common  in  the  first 
Christian  centuries,  and  furnishes  the  object  of  many 
Christian  apologies. 

And  in  covetousness  shall  they  with  feigned  words  make 
merchandise  of  you.  St.  Paul  in  writing  to  Timothy 
gives  a comment  which  throws  much  light  on  these 
words.  He  tells  of  men  who  consent  not  to  sound 
words,  even  the  words  of  our  Lord  Jesus  Christ,  thus 
denying  the  Master  that  bought  them.  He  speaks  of 
them  as  bereft  of  the  truth,  supposing  that  godliness 
is  a way  of  gain  ; and  he  adds,  “They  that  desire  to 
be  rich  fall  into  a temptation  and  a snare,  and  many 
foolish  and  hurtful  lusts,  such  as  drown  men  in  destruc- 
tion and  perdition.  For  the  love  of  money  is  a root  of 
all  kinds  of  evil,  which  some  reaching  after  have  been 
led  astray  from  the  faith,  and  have  pierced  themselves 
through  with  many  sorrows”  (1  Tim.  vi.  3-10).  From 
the  first  days  of  the  Church’s  history  we  see,  from  the 
instances  of  Ananias  and  Sapphira,  and  of  Simon,  with 
his  offer  of  money  to  the  Apostles,  that  both  among 
the  disciples  and  the  would-be  teachers  covetousness 
made  itself  very  apparent.  The  communistic  basis  on 
which  the  society  was  constituted  lent  itself  to  the 
schemes  of  those  who  desired  to  make  a gain  of  their 
Christian  profession.  In  the  time  when  St.  Peter 
wrote  the  evil  had  spread.  Teachers  were  discovering 
that,  by  a modification  or  adaptation  of  the  Christian 
language  and  doctrines,  they  could  draw  after  them 
many  followers.  These  were  the  feigned  words  to 
which  the  Apostle  alludes,  and  the  contributions  of  their 


288 


THE  EPISTLES  OF  ST.  PETER 


satisfied  hearers  were  proving  a gainful  merchandise. 
The  Gnostic  teachers  were  of  various  sorts,  but  of  all 
alike  the  language  was  boastful  as  coming  of  superior 
insight ; great,  swelling  words  they  spake,  having  men’s 
persons  in  regard  because  of  the  prospects  of  advan- 
tage. The  evil  was  a sore  one,  and  is  so  wherever 
it  finds  entry.  And  later  ages  have  also  known  some- 
what of  its  mischief.  It  is  the  wisdom  of  all  Christian 
communities  so  to  order  themselves  that  their  teachers 
and  guides  may  be  safe  from  this  temptation.  For 
such  teachers  do  not  stop  at  small  beginnings  of  error, 
but  prophesy  smooth  things,  and  close  their  eyes  at 
evil ; nay,  in  this  case  they  seem  to  have  encouraged 
sensual  living,  as  though  it  were  an  indication  of  the 
freedom  of  which  they  boasted. 

Whose  sentence  now  from  of  old  lingereth  notf  and 
their  destruction  slumbereth  not.  In  thought  the 
Apostle  reads  the  book  of  prophecy.  It  is  as  if  he 
said,  “ It  is  written  in  the  prophetic  word.”  And 

when  the  overthrow  of  the  sinners  comes  to  pass, 

those  who  behold  it  may  say,  “ Thus  is  the  prophecy 

fulfilled.”  The  doom  of  such  sinners  is  sure.  They 

may  seem  to  live  their  lives  with  impunity  for  a while, 
as  though  God’s  eternal  law  were  inoperative ; but 
the  issue  is  certain.  None  such  escape.  God’s  mills 
grind  slowly,  but  they  grind  exceeding  small.  And 
the  lot  of  such  men  is  destruction.  Of  illustrations 
the  Apostle  chooses  three,  applying  each  to  a different 
vice  of  these  teachers  of  error.  These  men  were 
proud  ; so  were  the  angels  that  sinned,  but  their  pride 
was  only  a prelude  to  their  fall.  These  men  were 
disobedient ; so  were  the  antediluvian  sinners,  and 
would  neither  hearken  nor  turn,  and  so  the  Flood  came 
and  swept  them  all  away.  These  men  were  sensual ; 


ii.  1-9.]  THE  LORD  KNOWETH  HOW  TO  DELIVER  289 


so  were  the  dwellers  in  the  Cities  of  the  Plain,  and 
their  overthrow  remains  still  a memorial  of  God’s  wrath 
against  such  sinners.  Verily  the  sentence  of  all  such 
men  is  written  from  of  old. 

For  if  God  spared  not  angels  when  they  sinned , but 
cast  them  down  to  kelly  and  committed  them  to  pits  of 
darkness , to  be  reserved  unto  judgement . To  each  of  the 
three  instances  which  St.  Peter  adduces  the  reader 
is  left  to  supply  the  unmistakable  conclusion,  “ Neither 
will  He  spare  the  sinners  of  to-day.”  The  sentences 

are  all  the  more  solemn  from  their  incompleteness. 

Some  have  thought  that  the  reference  in  this  verse  is 
to  the  narrative  found  in  Gen.  vi.  3 ; but  that 
account  is  very  full  of  difficulties,  and  there  is  no 
mention  of  a judgement  upon  those  who  offended.  It 
seems  more  sound  exposition  to  take  the  Apostle’s 
words  as  spoken  of  him  concerning  whom  Christ  has 
told  us  (John  viii.  44)  that  he  was  a murderer  from 

the  beginning  and  stood  not  in  the  truth,  and  of  the 

condemnation  of  whose  pride  St.  Paul  speaks  to  Timothy 
(1  Tim.  iii.  6).  For  him  and  for  his  fellow-sinners 
the  Gospel  teaches  us  (Matt.  xxv.  41)  that  eternal  fire 
was  prepared,  and  an  apostle  (James  ii.  19)  says  that 
“ the  devils  believe  and  shudder,”  it  must  be  in  apprehen- 
sion of  a coming  judgement.  All  that  St.  Peter  here 
says  is  implied  in  these  Scriptural  allusions  to  Satan 
and  his  fall ; and  it  is  more  prudent  to  apply  to  them 
the  highly  figurative  language  of  the  Apostle  here, 
which  is  exactly  after  his  manner,  than  to  seek  for 
fanciful  interpretations  of  the  Mosaic  story.  We  may 
rest  assured  by  the  way  in  which  these  things  are 
spoken  of,  though  but  dimly,  by  Christ  and  His 
Apostles,  that  they  formed  a portion  of  Jewish  religious 
teaching  and  constituted  part  of  the  faith  of  St.  Peter 

19 


290 


THE  EPISTLES  OF  ST.  PETER 


and  his  contemporaries,  though  there  is  but  little 
mention  of  the  fallen  angels  in  the  Old  Testament. 

And  spared  not  the  ancient  world}  but  preserved  Noah 
with  seven  othersy  a preacher  of  righteousness , when  He 
brought  a flood  upon  the  world  of  the  ungodly.  Here 
the  Apostle  points  to  a consolation  for  the  converts 
amid  their  trials.  The  ungodly  do  not  escape,  be 
their  multitude  ever  so  great.  A world  full  of  sinners 
is  involved  in  one  common  overthrow.  Nor  are  the 
righteous  forgotten,,  though  their  number  be  but  few. 
The  lamp  of  prophecy  sheds  much  light  here.  Amid 
all  God’s  dispensations  toward  Israel,  His  faithful  ones 
were  the  remnant  only  ; but  these  were  saved  by  the 
grace  of  the  Lord,  they  were  brought  out  from  the 
destruction,  and  not  forsaken,  and  had  a promise  that 
they  should  take  root  downward  and  bear  fruit  upward. 
The  words  in  which  St.  Peter  describes  the  chief 
person  of  the  few  saved  in  the  Deluge  appear  intended 
to  point  out  that  feature  in  Noah’s  history  which  most 
resembled  the  lot  of  the  Asian  Churches.  They  were 
now,  as  he  was  of  old,  God’s  heralds  in  the  midst  of 
a naughty  world  ; and  to  bring  to  their  minds  the 
thought  of  his  long-sustained  opposition  and  mockery 
could  hardly  fail  to  nerve  them  to  stand  fast.  What 
lot  could  be  more  desperate  than  the  Patriarch’s  ? For 
a hundred  and  twenty  years  by-  action  and  by  word 
he  published  his  message,  and  it  fell  on  deaf  ears ; 
yet  God  was  guarding  him  (i(pv\a^€ v)  through  it  all, 
and  words  could  not  express  more  complete  safety 
than  when  the  early  record  tells  us,  ere  the  Flood  came, 
“ The  Lord  shut  him  in.” 

And  turning  the  cities  of  Sodom  and  Gomorrah  into 
ashes  condemned  them  with  an  overthrow y having  made 
them  an  example  unto  those  that  should  live  ungodly. 


ii.  1-9.]  THE  LORD  KNOWETH  HOW . TO  DELIVER  291 


These  cities  stood  in  a land  fair  enough  to  be  likened 
to  the  garden  of  the  Lord.  To  Lot  himself  their  fertile 
fields  had  been  a temptation,  and  by  yielding  thereto 
he  brought  on  himself  a plenitude  of  sorrow  ; and  the 
sacred  record  counts  his  deliverance  rather  to  the  faith 
and  righteousness  of  Abraham  than  to  himself.  God 
remembered  Abraham,  and  brought  Lot  out  of  the 
overthrow.  One  of  the  fairest  parts  of  His  world  God 
condemned  for  the  wickedness  of  them  that  inhabited 
it.  Nature  was  defaced  for  man’s  sin,  and  still  lies 
desolate  as  a perpetual  homily  against  such  ungodly 
living  as  often  comes  of  wealth  and  fulness  of  bread. 
After  such  a state  were  these  false  teachers  seeking 
while  they  made  their  gain  of  their  disciples ; and  in 
the  later  times  of  which  St.  Jude  speaks,  having  fostered 
all  that  was  carnal  within  and  around  them,  in  those 
things  which  they  understood  naturally,  there  they 
cast  themselves  away. 

And  delivered  righteous  Lot , sore  distressed  by  the 
lascivious  life  of  the  wicked  ( for  that  righteous  man 
dwelling  among  themy  in  seeing  and  hearingy  vexed  his 
righteous  soul  from  day  to  day  with  their  lawless  deeds'). 
The  thrice-named  righteousness  of  Lot  is  perhaps  thus 
set  down  because  of  the  struggle  which  it  must  have 
been  to  maintain  the  fear  of  Abraham’s  God  among 
such  sinful  surroundings.  Lot  was  in  the  land  of  the 
enemy,  and  his  deliverance  is  pictured  as  a very  rescue  : 
he  was  saved,  yet  so  as  by  fire.  He  had  gone  down 
into  the  plain  with  thoughts  of  a life  of  abundance, 
and  it  may  be  of  ease,  a contrast  to  the  wandering  life 
which  he  had  hitherto  shared  with  Abraham.  Instead 
of  this  he  found  anguish  and  distress  of  mind,  which 
no  amount  of  temporal  prosperity  could  alleviate  ; and 
to  this  would  be  added  self-reproach.  It  was  of  his 


292 


THE  EPISTLES  OF  ST.  PETER 


own  choice  that  he  was  dwelling  among  them.  The 
Apostle  paints  his  misery  in  the  strongest  terms.  He 
was  distressed ; and  of  the  sights  and  sounds  on  every 
side,  and  never  ceasing,  he  made  a torture  to  "his  soul. 
It  was  no  mere  offence  to  him  that  these  things  were 
so  : it  was  very  anguish  to  see  men  setting  at  defiance 
every  law  human  and  Divine.  To  behold  the  evils  of 
a lascivious  life  waxing  rampant  in  the  midst  of  the 
Christian  Churches,  and  countenanced  by  those  who 
assumed  the  office  of  teachers,  must  have  been  an 
agony  to  the  faithful  akin  to  that  with  which  Lot 
tortured  himself.  St.  Peter  would  strengthen  the 
drooping  hearts  of  the  brethren  ; and  no  greater  comfort 
could  there  be  found  than  this  which  he  offers,  taking 
the  lamp  of  prophecy  and  shedding  its  rays  of  hope 
into  the  dark  places  of  their  lives. 

The  Lord  knoweth  how  to  deliver  the  godly  out  oj 
temptation.  Already  he  has  given  the  lesson  (i.  6)  that 
true  godliness  must  have  its  root  in  patience.  It  is  a 
perfect  trust,  which  rests  securely  on  the  Father’s  love, 
and  willingly  waits  His  time.  The  hearts  of  the  faithful 
ones  must  have  found  solace  in  the  thought  which  he 
here  joins  to  his  former  teaching.  The  trials;  they 
endure  are  grievous,  but  “ The  Lord  knows  ” is  an 
unfailing  support.  The  floods  of  ungodliness  make 
His  servants  many  a time  afraid ; but  when  they  feel 
that  there,  as  amid  the  raging  ocean,  the  Lord  ruleth, 
they  are  not  overwhelmed.  They  are  protected  by 
Omnipotence  ; and  the  tiny  grains  of  sand,  which  check 
the  fierce  tide,  are  an  emblem  of  how  out  of  weakness 
He  can  ordain  strength.  Hence  there  comes  a know- 
ledge to  the  struggling  saint  which  makes  him  full  of 
courage,  whatever  trials  threaten.  The  world  has  its 
wrathful  Nebuchadnezzars,  whose  threats  at  times  are 


ii.  1-9.]  THE  LORD  KNOWETH  HOW  TO  DELIVER  293 


as  a fiery  furnace  ; but  he  is  proof  against  them  all 
who  can  say  and  feel,  “The  Lord  knows.”  I am  not 
careful  nor  disturbed  ; my  God,  in  whom  I trust,  is 
able  to  deliver  me,  and  He  will  deliver  me.  The  Lord 
knoweth  the  way  of  the  godly,  and  His  knowledge 
means  safety  and  eternal  deliverance. 

And  to  keep  the  unrighteous  under  punishment  unto  the 
day  oj  judgement . The  unrighteous — yes,  over  them 
too  God  keeps  ward.  They  cannot  hide  themselves 
from  Him,  and  through  their  conscience  He  makes 
life  a continuous  chastisement.  They  may  seem  to 
men  to  walk  on  heedlessly,  but  they  have  hidden 
tortures  of  which  their  fellows  can  take  no  count. 
Even  the  offender  against  human  laws,  who  dreads 
that  his  sin  will  be  found  out,  carries  in  his  bosom  a 
constant  scourge.  Fear  hath  torment  (jcoXaatv  €%€t,)f 
and  this  it  is  of  which  the  Apostle  speaks.  And  if  the 
dread  of  man’s  judgement  can  work  terror,  how  much 
sorer  must  their  alarm  be  who  have  the  fiery  indigna- 
tion of  the  wrath  of  God  in  their  thoughts  and  stinging 
their  soul.  Such  men  are  kept  all  their  life  long  under 
punishment.  Yet  in  this  constant  anguish  we  trace 
God’s  mercy  : He  sends  it  that  men  may  turn  in  time. 
His  blows  on  the  sinful  heart  are  meant  to  be  remedial ; 
and  those  who  disregard  His  chastisements  to  the  last 
will  go  away,  self-condemned,  self-destroyed,  despisers 
of  Divine  love,  to  a doom  prepared,  not  for  them,  but 
for  the  devil  and  his  angels.  Ky  3 


XXIV 


"BY  THEIR  FRUITS  YE  SHALL  KNOW  THEM 


295 


XXIV 


“BY  THEIR  FRUITS  YE  SHALL  KNOW  THEM ” 

“But  chiefly  them  that  walk  after  the  flesh  in  the  lust  of  defilement, 
and  despise  dominion.  Daring,  self-willed,  they  tremble  not  to  rail 
at  dignities  : whereas  angels,  though  greater  in  might  and  power, 
bring  not  a railing  judgement  against  them  before  the  Lord.  But 
these,  as  creatures  without  reason,  born  mere  animals  to  be  taken 
and  destroyed,  railing  in  matters  whereof  they  are  ignorant,  shall  in 
their  destroying  surely  be  destroyed,  suffering  wrong  as  the  hire  of 
wrong-doing;  men  that  count  it  pleasure  to  revel  in  the  daytime, 
spots  and  blemishes,  revelling  in  their  lovefeasts  while  they  feast 
with  you  ; having  eyes  full  of  adultery,  and  that  cannot  cease  from 
sin  ; enticing  unsteadfast  souls ; having  a heart  exercised  in  covetous- 
ness ; children  of  cursing ; forsaking  the  right  way,  they  went  astray 
having  followed  the  way  of  Balaam  the  son  of  Beor,  who  loved  the 
hire  of  wrong-doing ; but  he  was  rebuked  for  his  own  transgression  : 
a dumb  ass  spake  with  man’s  voice  and  stayed  the  madness  of  the 
prophet.” — 2 Peter  ii.  10-16. 


HE  Apostle  now  pictures  in  the  darkest  colours 


the  evil-doing  and  evil  character  of  those  who  are 
bringing  into  the  Churches  their  “ sects  of  perdition/’ 
those  wolves  in  sheep’s  clothing  who  are  mixing  them- 
selves, and  are  likely  to  make  havoc,  among  the  flock 
of  Christ.  He  hopes  that  thus  the  brethren,  being 
forewarned,  will  also  be  forearmed.  And  not  only  does 
he  describe  these  bold  offenders  : he  also  reiterates  in 
many  forms  the  certainty  of  their  evil  fate.  They  aim 
at  destroying  others,  and  shall  themselves  meet  destruc- 
tion ; their  wrong-doing  shall  bring  a recompense  in 


297 


298 


THE  EPISTLES  OF  ST.  PETER 


kind  upon  their  own  heads.  They  are  a curse  among 
the  people,  but  the  curse  will  also  fall  on  themselves  ; 
they  are  agents  of  ruin,  and  shall  perish  in  the  over- 
throw which  they  are  devising. 

But  chiefly  them  that  walk  after  the  flesh  in  the  lust  of 
defilement , and  despise  dominion . These  chiefly — that  is, 
above  other  sinners — does  God  keep  under  punishment. 
It  cannot  be  otherwise,  for  on  them  His  chastisements 
have  little  effect.  They  have  entered  on  a road  from 
which  return  is  rare,  neither  do  they  take  hold  on  the 
paths  of  life ; their  whole  bent  is  for  that  which 
defileth,  not  only  defiling  them,  but  spreading  defile- 
ment on  every  side.  They  are  renegades,  too,  from  the 
service  of  Christ ; and  having  cast  off  their  allegiance 
to  Him,  they  make  their  lust  their  law.  The  verse 
describes  the  same  character  in  two  aspects : those 
who  walk  after  the  flesh  follow  no  prompting  but 
appetite,  have  no  lord  but  self. 

Daring)  self-willed}  they  tremble  not  to  rail  at  dignities . 
The  Apostle  passes  on  to  describe  another  and  more 
terrible  manifestation  of  the  lawlessness  of  these  false 
teachers.  They  have  so  sunk  themselves  in  the  gross- 
ness of  material  self-indulgence  that  they  revile  and 
set  at  nought  the  spiritual  world  and  the  powers  that 
exist  therein.  In  the  term  “ dignities ” the  Apostle's 
thoughts  are  of  the  angels,  against  whom  these  sinners 
scruple  not  to  utter  their  blasphemies.  The  good 
angels,  the  messengers  from  heaven  to  earth,  the 
ministering  spirits  sent  forth  to  minister  to  those  who 
shall  be  heirs  of  salvation,  they  are  bold  to  deny ; 
while  concerning  the  evil  angels,  to  whose  temptations 
they  have  surrendered  themselves,  they  scoff,  repre- 
senting their  lives  as  free  and  self-chosen,  and  at  their 
own  disposal.  The  two  terms  “ daring,”  “ self-willed,” 


ii.  10-16.] 


BY  THEIR  FRUITS.' 


299 


seem  to  point  respectively  to  these  two  forms  of 
blasphemy.  They  tremble  not,  they  dare  to  deny  the 
existence  of  the  good,  and  they  shrink  not  to  mock  at 
the  influence  of  the  powers  of  evil.  Thus  in  mind  and 
thought  they  are  as  debased  as  in  their  bodies,  and  by 
their  lessons  they  corrupt  as  much  as  by  their  acts. 

Whereas  angels , though  greater  in  might  and  powery 
bring  not  a railing  judgement  against  them  before  the 
Lord.  The  explanation  of  this  passage  is  not  without 
difficulty,  because  of  the  indefiniteness  of  the  words 
“ against  them.”  To  whom  is  reference  here  made? 
It  can  hardly  be  questioned  that  by  Sogat,  “ dignities,” 
literally  “ glories,”  in  the  previous  verse  the  Apostle 
meant  angels,  the  dignities  of  the  spirit-world,  in 
contradistinction  to  /cup/.or???,  “ dominion,”  in  which  he 
before  referred  to  those  earthly  authorities  whom  these 
false  teachers  set  at  nought.  The  verbs  used  in  the 
two  clauses  support  this  view.  The  dominion  they 
venture  to  despise,  at  the  dignities  they  rail,  whereas 
they  ought  to  be  afraid  of  them.  Now  even  to  the 
fallen  angels  there  attaches  a dignity  by  reason  of  their 
first  estate.  In  the  New  Testament  the  chief  of  them 
is  called  by  Christ  Himself  u the  prince  of  this  world  ” 
(John  xiv.  30),  and  by  St.  Paul  “ the  prince  of  the 
power  of  the  air  ” (Eph.  ii.  2)  ; and  he  has  a sovereignty 
over  those  who  shared  his  rebellion  and  his  fall. 
Having  described  the  railing  of  the  false  teachers  in 
the  previous  verse  as  directed  alike  against  the  evil 
angels  and  the  good,  it  seems  preferable  here  to  take 
“ against  them  ” as  applying  to  the  evil  angels.  Even 
against  them,  though  they  must  be  conscious  of  their 
sin  and  rebellion  against  God,  the  good  angels,  who 
still  abide  in  the  presence  of  the  Lord,  bring  no  railing 
judgement,  utter  no  reproach  or  upbraiding. 


300 


THE  EPISTLES  OF  ST.  PETER 


There  may  have  been  in  St.  Peter’s  thought  that 
solemn  scene  depicted  in  Zech.  iii.,  where,  in  the 
presence  of  the  angel  of  the  Lord,  that  highest  angel 
who  is  Jehovah’s  special  representative,  Joshua  the 
high-priest  appears,  and  at  his  right  hand  Satan  stand- 
ing to  be  his  adversary,  and  to  charge  him,  and  the 
nation  through  him,  with  their  remissness  in  the  work 
of  the  restoration  of  God’s  temple.  There  the  angel 
of  the  Lord,  full  of  mercy,  as  Satan  was  full  of  hate, 
checked  the  adversary’s  accusation,  saying,  “The  Lord 
rebuke  thee,  Satan.”  The  same  application  of  the 
words  “ against  them  ” is  suggested  by  the  apocryphal 
illustration  in  St.  Jude  (ver.  9),  where  in  the  contention 
about  the  body  of  Moses  no  greater  rebuke  is  adminis- 
tered to  the  devil  by  the  archangel  Michael. 

This  exposition  does  not  remove  all  difficulty.  For 
as  the  angels  in  the  verse  appear  to  be  spoken  of 
as  superior  in  might  and  power  to  these  corrupt 
teachers,  it  seems  natural  at  first  sight  to  refer  to 
them  the  indefinite  expression,  and  to  explain  that  the 
angels,  though  they  be  so  exalted,  bring  no  railing 
judgement  before  God  against  these  teachers  and  their 
evil  doings.  But  from  what  Scripture  tells  us  of  the 
angels,  it  is  not  easy  to  understand  how  or  why  they 
should  bring  such  a judgement.  Nowhere  is  such 
an  office  assigned  to,  or  exercised  by,  these  spiritual 
beings,  nor  are  we  anywhere  told  that  the  observance 
of  the  deeds  of  the  wicked  is  in  their  province.  They 
rejoice  over  one  sinner  that  repenteth  ; they  stand  in 
God’s  presence  as  the  representatives  of  spotless  inno- 
cence ; they  are  sent  forth  by  God  as  His  messengers 
of  judgement  and  of  love;  but  we  never  find  them  as 
accusers  of  the  wicked.  That  office  Satan  has  taken 
for  his  own. 


ii.  10-16.] 


“BY  THEIR  FRUITS.' 


301 


But  the  words  which  the  Apostle  uses  seem  hardly 
to  make  it  necessary  that  the  comparison  should  be 
between  angels  and  these  teachers  of  destruction.  In 
the  passage  of  Zechariah  which  we  judge  to  have 
been  in  St.  Peter’s  mind  when  he  wrote,  the  angel 
is  that  mightiest  spirit  among  the  angelic  host  who 
is  identified  in  the  language  of  the  prophet  with 
Jehovah  Himself;  and  the  angel  in  St.  Jude’s  illus- 
tration is  the  archangel  Michael.  Conceiving  that  by 
“ angels  ” St.  Peter  intends  these  chief  members  of  the 
celestial  powers,  the  sentence  may  be  taken  to  mean 
that  the  most  glorious  beings  among  the  angelic  throng, 
those  who  are  greater  in  might  and  power  than  the 
" dignities  ” of  whom  he  has  spoken,  bring  no  railing 
judgement  even  against  the  fallen  angels,  whereas  these 
men  presume  to  blaspheme  beings  of  an  order  far 
above  themselves.  Such  a conception  of  subordination 
in  the  spirit-world  as  is  here  suggested  is  not  foreign 
to  New  Testament  thought.  St.  Paul  speaks  of  the 
angels  in  heaven  as  representing  “ principality,  power, 
might,  and  dominion”  (Eph.  i.  21);  and  in  the  same 
Epistle  the  evil  angels  are  mentioned  in  like  terms  : 
“ the  principalities,  the  powers,  the  world-rulers  of  this 
darkness”  (vi.  12).  Similar  language  is  found  also 
in  Col.  i.  16.  Taking  this  view  of  St.  Peter’s  meaning, 
the  daring  and  presumption  of  these  false  teachers 
are  set  in  a stronger  contrast.  Whereas  the  highest 
angels,  those  who  stand  first  among  the  heavenly  host 
and  dwell  in  the  immediate  presence  of  the  Lord,  though 
they  might  accuse  Satan  and  his  angels  of  rebellion,  yet 
refrain  ; these  bold  transgressors  among  the  race  of  men 
cast  forth  their  blasphemy  against  the  whole  spiritual 
world. 

But  these , as  creatures  without  reason}  born  mere 


302 


THE  EPISTLES  OF  ST.  PETER 


animals  to  be  taken  and  destroyed}  railing  in  matters 
whereof  they  are  ignorant^  shall  in  their  destroying  surely 
be  destroyed.  The  glory  of  man  in  creation  is  his  reason. 
It  is  bestowed  that  he  may  freely,  and  not  by  con- 
straint, consent  unto  the  will  of  God,  and  also  may  by 
it  discipline  the  body  and  hinder  it  from  becoming  his 
master.  For  the  soul  tabernacling  in  the  flesh  there 
is  ever  this  peril,  and  by  it  these  false  teachers  in  the 
Asian  Churches  had  been  ensnared.  Thus  they  were 
degraded,  and  were  frustrating  the  end  for  which  the 
light  of  reason  was  given.  They  were  become  like  the 
horse  and  mule,  which  have  no  understanding.  When 
the  serpent  tempted  Eve,  he  set  before  her  his  own 
elevation  through  the  fruit  which  to  her  was  forbidden. 

“I  of  brute  human,  ye  of  human  gods,” 

was  his  tempting  speech.  These  men  had  given 
themselves  up  for  a less  noble  bribe.  The  bait  of 
sensual  indulgence  was  offered,  and  their  acceptance  of 
it  had  brought  them  down  to  the  level  of  creatures 
without  reason.  Their  conduct  and  their  lessons 
merited  such  a comparison,  and  showed  how  their 
nobler  part  had  been  warped  by  excess.  To  blas- 
pheme against  the  powers  of  the  spirit-world  is  conduct 
which  can  only  be  paralleled  by  that  of  the  senseless 
animals,  which,  with  utter  ignorance  of  consequences, 
will  rush  upon  objects  whose  strength  they  know  not, 
and  perish  in  their  blind  onslaught.  But  the  beasts 
were  born  to  be  taken  and  destroyed ; no  higher  fate 
was  in  their  power.  Men  were  meant  for  a nobler 
end,  and  it  is  only  when  the  rein  is  given  to  appetite 
that  they  become  from  human  brutish  in  their  know- 
ledge, more  brutish  than  to  know.  Thus  in  their 
ignorance  they  rail  at  all  loftier  thought,  and  of  their 


ii.  10-16.] 


“BY  THEIR  FRUITS .” 


303 


railing  make  a show  of  knowledge.  Here  they  are 
more  noxious  than  the  unreasoning  brutes.  Their 
blinding  lessons  gain  a hearing ; and  those  who  listen 
are  drawn  on  by  the  same  lust,  and  willingly  follow 
after  ignorance.  But  the  work  of  all  carries  condem- 
nation with  it.  Man,  whose  gaze  was  meant  ever  to  be 
upward,  is  bowed  down  to  earth  like  the  beasts  of  the 
field,  which  are  meant  only  for  capture  and  destruction. 
On  such  perversion  God  will  surely  visit.  They  shall 
reap  the  fruit  of  their  bold  self-will,  and  in  the  time  of 
their  visitation  they  shall  perish. 

Suffering  wrong  as  the  hire  of  wrong-doing . The 
Authorised  Version  translates  a somewhat  different 
text  {fcofjuovfjievoif  “ and  shall  receive  the  reward  of 
wrong-doing.”  This  is  the  easier  sentence,  and  con- 
nects itself  well  with  what  precedes ; but  it  has  not  the 
strongest  support.  By  the  text  which  the  Revised 
Version  has  adopted  ( ahacov^evot ) the  Apostle  does 
not  mean  that  these  sinners  meet  a punishment  which 
they  have  not  deserved,  and  in  that  sense  suffer  wrong ; 
but  that  they  are  themselves  brought  under  the 
penalties  of  the  wrong  into  which  they  are  leading 
others.  As  the  Psalmist  says,  their  wickedness  comes 
down  on  their  own  pate,  and  in  the  net  which  they 
hid  privily  is  their  own  foot  taken.  They  differ  from 
Balaam,  whose  example  St.  Peter  is  soon  about  to 
instance.  These  men  secure  the  reward  they  seek, 
larger  resources  to  squander  on  their  lust ; yet  this, 
their  success,  as  they  would  call  it,  proves  their  over- 
throw. 

Men  that  count  it  pleasure  to  revel  in  the  daytime . 
They  that  are  drunken  are  drunken  in  the  night,  and 
the  same  holds  ordinarily  of  other  excesses.  They 
come  not  to  the  light  because  their  deeds  are  evil. 


304 


THE  EPISTLES  OF  ST.  PETER 


But  these  men  have  cast  aside  all  such  timorousness. 
They  find  a zest  in  outrage  and  in  going  beyond 
others,  so  as  to  add  the  daytime  to  the  night  for  their 
indulgences.  The  sense  of  “ luxury  that  lasts  but  for 
a day,”  that  is  ephemeral,  and  perishes  in  the  using, 
is  hardly  to  be  extracted  from  the  Greek ; but  with 
St.  James  (v.  5)  in  mind,  where  the  verb  is  connected 
'with  the  noun  of  this  verse,  “Ye  have  lived  delicately 
on  the  earth  and  taken  your  pleasure,”  it  may  perhaps 
be  allowable,  as  some  have  done,  to  interpret  ev  rj/jbepa 
as  signifying  “ the  time  of  this  present  life.”  The  men 
live  as  though  life  were  bestowed  for  no  other  object 
than  their  revelry. 

Spots  and  blemishes.  St.  Peter  must  have  had  in  his 
thought  the  epithets  which  he  applied  to  Christ  : “ a 
lamb  without  blemish  and  without  spot”  (1  Peter  i.  9). 
Utterly  alien  to  the  spirit  and  life  of  Jesus  is  these 
men’s  wantonness.  They  belong  rather  to  him  who 
is  described  as  a roaring  lion,  walking  about  to  find 
whom  he  may  devour. 

Revelling  in  their  love/easts  while  they  feast  with  you . 
Here  also  the  Revised  Version  accepts  a text  different 
from  that  rendered  by  the  Authorised,  which  for  the 
first  clause  has  “ sporting  themselves  with  their  own 
deceivings  ” (aircuraii).  This  refers  to  “ the  feigned 
words  ” with  which  they  have  been  pictured  as  making 
a gain  of  the  unstable  souls  whom  they  lead  astray. 
They  find  a sport  in  their  delusion,  a pleasure,  which 
is  devilish,  in  the  evil  they  are  working.  The  other 
reading,  aya7rcu?,  which  is  also  found  in  Jude  12,  refers 
to  those  gatherings  of  the  faithful  in  the  earliest  period 
of  the  Church’s  history  where  the  brethren,  by  partak- 
ing in  common  of  a simple  meal  gave  a symbol  of 
Christian  equality  and  love.  It  may  be  that  this  in 


ii.  IO-16.] 


“BY  THEIR  FRUITS. 


305 


its  origin  was  the  assembling  of  the  congregation  for 
“ the  breaking  of  bread,”  but  we  soon  find  the  social 
meal  had  become  a distinct  observance.  And  we  know 
from  St.  Paul’s  letter  to  the  Church  of  Corinth  that 
disorder  was  introduced  into  these  meetings,  and  that 
luxury  and  disparity  ofttimes  took  the  place  of  simplicity 
and  equality.  “ In  your  eating,”  says  the  Apostle, 
“ each  one  taketh  before  other  his  own  supper,  and  one 
is  hungry,  and  another  is  drunken.  . . . When  ye  come 
together  tarry  one  for  another”  (1  Cor.  xi.  21).  In 
these  Asian  congregations  the  evil  had  gone  to  a greater 
length.  Instead  of  a sober  assembly,  where  friendly 
converse  might  form  a fitting  accompaniment  to  the 
more  solemn  breaking  of  bread  in  remembrance  of 
their  Lord,  these  lovefeasts  were  converted  into  a revel 
by  the  luxurious  additions  which  the  false  teachers 
took  care  to  have  supplied.  The  Apostle  calls  them 
their  lovefeasts,  because  it  was  from  their  conduct  that 
the  gathering  took  its  character.  The  members  of  the 
Church  were  indeed  invited,  but  these  men  made  them- 
selves leaders  of  the  meal,  and  turned  what  was  meant 
to  be  a simple  repast  into  a scene  of  riot  and  indul- 
gence. But  such  excess  only  opens  the  floodgates 
for  more. 

Having  eyes  full  of  adultery , and  that  cannot  cease 
from  sin.  These  preachers  of  freedom  from  the 
restraints  of  the  Law  must  make  their  evil  liberty 
known,  and  so  they  shamelessly  parade  it  even  in 
the  meetings  of  the  brethren.  They  cast  about  them 
their  licentious  glances,  and  their  lustful  gaze  is  un- 
checked. Nay,  they  have  so  given  it  rein  that  now 
it  is  beyond  their  control.  Their  eyes  cannot  cease 
from  sin.  The  original  speaks  of  “ eyes  full  of  an 
adulteress.”  By  this  unusual  expression  the  Apostle 


THE  EPISTLES  OF  ST.  PETER 


3°6 


seems  to  point  to  the  danger  that  such  conduct  would 
meet  with  a response,  that  the  sisters  in  the  Church 
would  be  beguiled  and  led  to  join  hands  with  these 
teachers  of  licence.  With  this  we  may  compare  the 
language  addressed  to  the  Church  of  Thyatira  con- 
cerning “the  woman  Jezebel,  which  calleth  herself  a 
prophetess,  and  teacheth  and  seduceth  My  servants 
to  commit  fornication  ” (Rev.  ii.  20). 

Enticing  unstedfast  souls;  having  a heart  exercised  in 
covetousness ; children  of  cursing.  A very  pestilence 
must  such  men  have  been  to  the  Churches.  For  there 
are  always  many  to  be  found  who  are  not  established 
in  the  truth,  though  it  be  present  with  them,  men 
whom  the  bait  of  a promised  freedom,  with  its  assump- 
tion of  superiority,  will  always  catch.  There  is  in  it 
a witchery  worse  even  than  that  which,  in  another 
direction,  had  once  before  led  the  Galatians  astray. 
Satan  himself  offers  the  temptation,  and  finds  allies 
within  men’s  hearts  to  help  his  cause.  It  is  only  by 
those  stedfast  in  the  faith  that  he  can  be  withstood 
(1  Peter  v.  9).  They  look  beyond  to-day,  and  to  a 
brighter,  purer  joy  than  any  which  he  can  offer.  So 
they  are  safe.  But,  alas ! in  the  Churches  such  men 
are  often  but  the  remnant,  and  the  trade  of  the  beguiler 
makes  its  gain  in  every  age.  And  it  was  for  material 
gain  these  men  were  laying  themselves  out ; and,  that 
they  might  be  perfect  in  their  craft,  they  had  put 
themselves,  as  it  were,  to  school,  gone  through  a 
training.  As  was  said  of  Israel  in  old  time  (Jer. 
xxii.  1 7),  their  eyes  and  their  heart  are  but  for  their 
covetousness,  greed  of  defilement,  and  greed  of  gain. 
Children  of  cursing  are  they  in  a double  sense  : the}' 
are  a curse  to  those  whom  they  lead  astray  ; and  in 
spite  of  the  popularity  which  for  a time  they  will  seem 


ii.  io-i6.'| 


“ BY  THEIR  FRUITS: 


3<*7 


to  enjoy,  there  is  no  blessing  upon  them.  Their  doom 
is  foretold  from  of  old.  The  lamp  of  God’s  prophecy 
makes  it  clear  that  such  men  are  the  children  of  Cain. 

Forsaking  the  right  way , they  went  astray , having 
followed  the  way  of  Balaam  the  son  of  Beor}  who  loved 
the  hire  of  wrong-doing.  It  is  an  aggravation  of  wrong- 
doing when  those  who  know  the  good  willingly  choose 
the  evil.  Of  such  men  there  is  little  hope.  To  wander 
is  their  choice  ; and  as  wrong  paths  are  many,  and  the 
right  but  one,  they  become  wanderers  to  the  end. 
That  the  closing  of  their  eyes  was  in  these  teachers 
a self-chosen  course  we  see  from  the  example  which 
St.  Peter  has  chosen  to  illustrate  their  character. 
Balaam,  however  he  gained  his  knowledge  and  how- 
ever unworthy  he  was  to  possess  it,  certainly  knew 
much  of  Jehovah,  and  had  been  used  to  keep  alive  the 
knowledge  of  God  among  the  heathen  round  about 
him  ; but  his  heart  was  not  whole  with  God.  To  be 
known  as  the  prophet  of  the  Lord  was  a reputation 
which  he  prized,  but  mainly,  as  it  seems,  for  the 
credit  it  gave  him  among  his  fellows.  When  the 
chance  came,  he  would  fain  endeavour  to  serve  two 
masters.  It  has  been  for  ever  true,  “ Ye  cannot  serve 
God  and  mammon  ” ; but  Balaam  resolved  to  try.  He 
thought  by  importunity  to  prevail  with  God  for  so  much 
liberty  of  speech  as  would  gain  Balak’s  silver  and  gold. 
When  his  intention  was  thwarted,  and  his  mouth  was 
filled  with  blessings  instead  of  curses,  he  still  hankered 
after  Balak’s  honours  and  money,  and  wrought  for 
Israel  by  his  counsel  the  curse  which  his  lips  were 
hindered  from  uttering. 

And  these  teachers  of  licence  in  the  name  of  freedom 
moved  among  the  Christian  Churches  as  though  they 
were  true  brethren.  They  used  Christian  phrases  in 


308 


THE  EPISTLES  OF  ST.  PETER 


their  “ feigned  words/ ’ yet  were  ready  to  lead  their 
followers  in  a way  as  dissolute  as  that  which  the  son 
of  Beor  suggested  to  the  Midianites  (Num.  xxxi.  16) 
that  the  children  of  Israel  might  trespass  against  the 
Lord.  For  these  men’s  hearts  were  set  on  the  hire 
of  wrong-doing.  Yet  their  offence  was  even  fouler 
than  Balaam’s,  for  to  their  lust  and  covetousness  they 
added  hypocrisy. 

But  he  was  rebuked  for  his  own  transgression  : a 
dumb  ass  spake  with  man's  voice  and  stayed  the  madness 
of  the  prophet . The  word  which  St.  Peter  here  uses 
for  u rebuke,”  and  which  is  found  nowhere  else  in  the 
New  Testament,  implies  a rebuke  administered  by 
argument,  a refutation  such  as  reasonable  persons  will 
yield  to.  The  dumb  ass  (St.  Peter’s  word  is  literally 
beast  of  burden)  appealed  to  her  conduct  all  her  life 
through.  Was  I ever  wont  to  do  this  unto  thee  ? 
Should  I do  so  now  without  good  reason  ? The  reason 
was  made  plain  at  the  sight  of  the  angel.  That 
presence  made  the  rider  bow  his  head  and  fall  on  his 
face.  But  what  excuse  was  there  for  his  lawlessness  ? 
For  that  is  the  sense  which  the  Apostle  puts  on 
Balaam’s  transgression.  And  the  word  which  he  adds 
makes  the  rebuke  more  strong.  It  was  his  own  trans- 
gression. The  swerving  of  the  dumb  beast  was  not 
of  herself.  She  would  have  held  to  the  right  way  had 
it  been  possible,  but  her  master’s  lawlessness  was 
very  madness ; and  he  was  the  prophet,  she  the 
speechless  brute.  It  has  been  said,  Quern  Deus  vult 
perdere  prius  dementat . But  the  proverb  is  not  true. 
The  destruction  is  not  of  God’s  will ; the  madness 
comes  of  a self-chosen  course  of  rebellion.  Ever  God’s 
voice  is,  as  it  was  of  old,  u It  is  thy  destruction,  O 
Israel,  that  thou  art  against  Me,  against  thy  help  ” 


ii.  io- 1 6.] 


BY  THEIR  FRUITS. 


3°9 


(Hos.  xiii.  9).  The  ruin  is  self-destruction,  an 
infatuation  which  will  accept  no  remonstrance,  brook 
no  check.  For  the  warning  voice  of  the  dumb  beast 
only  hindered  Balaam’s  evil  project  for  a brief  moment ; 
and  though  the  Divine  power  which  loosed  the  tongue 
of  the  ass  kept  her  master’s  in  check,  the  maddening 
greed  for  Balak’s  gold  was  in  his  heart,  and  at  all  costs 
would  be  satisfied,  and  led  him  to  destruction.  Such 
is  the  penalty  of  those  who  willingly  desert  the  right 
way  through  love  of  the  hire  of  wrong-doing.  In 
forsaking  God,  they  forsake  the  fountain  of  wisdom. 
Then  their  lawlessness  degrades  their  human  endow- 
ments to  the  level  of  the  brutish,  and  the  obedient 
drudging  of  the  dumb  beasts  of  burden  speaks  loud — 
for  God  gives  it  a tongue — against  the  mad  errors  of 
rebellious  men. 


ALTOGETHER  BECOME  ABOMINABLE 


XXV 


ALTOGETHER  BECOME  ABOMINABLE 

‘‘These  are  springs  without  water,  and  mists  driven  by  a storm; 
for  whom  the  blackness  of  darkness  hath  been  reserved.  For,  uttering 
great  swelling  words  of  vanity,  they  entice  in  the  lusts  of  the  flesh,  by 
lasciviousness,  those  who  are  just  escaping  from  them  that  live  in 
error ; promising  them  liberty,  while  they  themselves  are  bond- 
servants  of  corruption ; for  of  whom  a man  is  overcome,  of  the  same 
is  he  also  brought  into  bondage.  For  if,  after  they  have  escaped  the 
defilements  of  the  world  through  the  knowledge  of  the  Lord  and 
Saviour  Jesus  Christ,  they  are  again  entangled  therein  and  overcome, 
the  last  state  is  become  worse  with  them  than  the  first.  For  it  were 
better  for  them  not  to  have  known  the  way  of  righteousness,  than, 
after  knowing  it,  to  turn  back  from  the  holy  commandment  delivered 
unto  them.  It  has  happened  unto  them  according  to  the  true  proverb, 
The  dog  turning  to  his  own  vomit  again,  and  the  sow  that  had 
washed  to  wallowing  in  the  mire.” — 2 Peter  ii.  17-22. 


FIE  Apostle  now  describes  these  traitors  to  the 


cause  of  Christ  under  another  aspect.  They 
proffer  themselves  as  guides  and  teachers.  As  such 
they  should  be  sources  of  refreshment  and  help.  But 
in  every  respect  they  belie  the  character  which  they 
have  assumed.  These  are  springs  without  water . The 
blessing  of  a spring  is  only  known  to  the  full  in 
Eastern  lands.  Hence  it  is  that  in  Bible  language 
wells  and  fountains  are  constantly  used  as  emblematic 
of  happiness.  When  Israel  is  brought  out  of  Egypt, 
their  destination  is  described  as  u a land  of  fountains.” 
Mental  and  spiritual  blessings  are  pictured  by  this 


313 


3 H THE  EPISTLES  OF  ST.  PETER 

figure  : “ The  mouth  of  a righteous  man  is  a well  of 

life  ” (Prov.  x.  n);  u The  wellspring  of  wisdom  is  a 
flowing  brook  ” (Prov.  xviii.  4).  The  invitation  which 
the  prophet  publishes  in  God’s  name  runs,  “ Ho,  every 
one  that  thirsteth,  come  ye  to  the  waters”  (Isa.  lv.  1); 
and  the  gracious  promise  is,  “ With  joy  shall  ye  draw 
water  out  of  the  wells  of  salvation  ” (Isa.  xii.  3).  To 
those  who  had  been  accustomed  to  language  of  this 
sort  St.  Peter’s  words  convey  a picture  of  utter  disap- 
pointment. Where  men  had  a right  to  expect  that 
they  would  find  brightness  and  refreshment,  where 
they  were  promised  an  oasis  in  the  world’s  desert,  there 
proved  to  be  only  a delusive  mirage ; and  for  this  the 
brethren  were  beguiled  to  forsake  the  living  waters 
which  Christ  has  promised  to  His  faithful  ones.  And 
mists  driven  by  a storm.  Here  the  same  thought  is  put 
into  another  shape.  Mists,  resting  above  the  ground, 
play  a part  like  that  of  the  watersprings  beneath.  They 
protect  from  scorching  heat,  and  drop  down  blessing  on 
the  thirsty  land.  But  when  they  are  chased  away  by 
the  whirlwind,  they  can  furnish  neither  protection  nor 
nourishment.  And  so  helpless  for  those  who  followed 
them  were  these  apostles  of  licence.  Like  mists  they 
were,  it  is  true,  but  only  in  their  blinding  influence. 
They  brought  with  them  blasts  of  vain  doctrine,  in  their 
craftiness,  after  the  wiles  of  error,  and  so  created  a 
desolation  for  those  who  sought  unto  them.  We  cannot 
help  comparing  this  description  with  the  ever-increasing 
illumination  that  flows  from  the  lamp  of  prophecy, 
making  the  world’s  dark  places  light. 

For  whom  the  blackness  of  darkness  hath  been  reserved . 
Yes,  for  these  also  God  has  a destiny  in  store.  It  is 
reserved,  as  is  the  incorruptible  inheritance  (1  Peter  i.  4) 
which  awaits  His  faithful  ones.  But  it  is  in  those  pits 


ii.  17-22.]  ALTOGETHER  BECOME  ABOMINABLE 


315 


of  darkness  to  which  the  rebellious  angels  were  com- 
mitted. Yet  even  in  the  Apostle's  language  there  shines 
out  somewhat  of  God's  mercy.  The  sinner's  doom  is 
certain,  but  the  blow  has  not  yet  fallen  ; the  blackness 
of  darkness  is  prepared,  but  was  not  prepared  for  men. 
Only  those  fall  into  it  who  persist  in  their  rebellion. 
For  them,  in  the  words  of  Christ,  it  will  be  the  outer 
darkness,  where  is  the  weeping  and  the  gnashing  of 
teeth. 

For,  uttering  great  swelling  words  of  vanity , they  entice 
in  the  lusts  of  the  flesh , by  lasciviousness , those  who  are 
just  escaping  from  them  that  live  in  error . St.  Peter's 
words  are  here  very  aptly  chosen  to  contrast  the  boast- 
ful pretensions  of  these  corrupters  with  the  hollowness 
and  delusion  of  all  they  promise.  St.  Jude  (16)  tells 
of  the  great  swelling  words,  but  does  not  add  that 
further  touch  which  proclaims  their  emptiness;  St.  Paul 
(1  Tim.  i.  6)  says  that  such  men  fall  to  their  vain  and 
boastful  talking  because  they  have  swerved  from  purity 
of  heart,  from  a good  conscience,  and  from  faith  un- 
feigned. From  such  there  is  nothing  to  be  expected 
but  falseness  and  unreality ; they  arrogate  to  themselves 
a penetration  which  others  have  not.  Theirs  it  is 
to  have  found  a deeper  meaning  in  revelation,  to  have 
worked  their  way  to  a freedom  beyond  the  rest,  a 
freedom  in  the  midst  of  sin,  which  imparts  to  those  who 
attain  to  it  a freedom  to  sin  with  impunity.  Thus  do 
they  entice  in  the  lusts  of  the  flesh  by  lasciviousness. 
Such  a liberty  suits  the  natural  man  ; such  guides  find 
many  to  follow  them. 

True  Christian  freedom,  the  freedom  of  St.  Paul,  calls 
lor  constant  watchfulness,  earnest  anxiety  at  every  step, 
for  life  is  full  of  treacherous  roads.  But  forethought 
and  carefulness  are  lacking  for  the  most  part  in  those 


THE  EPISTLES  OF  ST.  PETER 


3i  6 


who  have  just  escaped  from  the  entanglements  of  error. 

“ I buffet  my  body,”  was  the  Apostle’s  rule,  “ and  bring 
it  into  bondage”  (1  Cor.  ix.  27).  This  was  the  dis- 
cipline to  free  the  soul.  And  to  others  he  preaches  in 
his  letter  to  Timothy  that  “ the  grace  of  God  hath  ap- 
peared, bringing  salvation  to  all  men”  (2  Tim.  ii.  11). 
But  mark  the  pathway  which  leads  to  this  life : “ In- 
structing us  to  the  intent  that,  denying  ungodliness  and 
worldly  lusts,  we  should  live  soberly,  righteously,  and 
godly  in  this  present  world.”  Such  precepts  these  men 
mocked  at.  There  was  a nobler  knowledge,  they  said, 
a higher  initiation.  To  this  |they  had  attained-;  to  this 
they  beguiled  their  followers. 

Such  men  are  unspeakably  dangerous  to  those  who 
have  made  but  little  progress  in  spiritual  life.  It  is  only 
those  who,  like  Nehemiah  of  old,  have  become  firm  of 
purpose  through  prayer  to  the  God  of  heaven,  and  know 
the  dangers  that  everywhere  beset  them,  that  can  with- 
stand such  temptation.  As  he  laboured  amid  the  ruins 
of  Jerusalem,  which  he  was  so  zealous  to  restore,  there 
came  to  him  the  invitation  of  the  Samaritans,  u Come, 
let  us  meet  together ; ...  let  us  take  counsel  together  ” 
(Neh.  vi.).  No  doubt  the  village  in  the  plain  of  Ono,  to 
which  they  asked  him  to  come,  was  a pleasanter  place 
just  then  than  the  bare  hill-top  of  Zion,  with  its  desola- 
tion and  ruins.  But  his  heart  misgave  him  at  the  words 
of  such  counsellors.  u They  thought  to  do  me  mischief.” 
And  his  sturdy  answer  to  the  tempters  is  a pattern  and 
a lesson  for  all  time : u I am  doing  a great  work,  so 

that  I cannot  come  down.”  For  it  is  always  to  come 
down  that  such  counsellors  invite  us,  not  to  be  afraid  of 
putting  ourselves  on  their  level.  They  may  cloke  it 
under  the  name  of  elevation,  as  these  Asian  tempters 
did.  They  talk  of  this  as  liberty  and  power,  just  as  the 


ii.  17-22.]  ALTOGETHER  BECOME  ABOMINABLE 


317 


archfiend  himself  spake  to  the  Saviour,  tempting  Him 
to  a boastful  display  of  His  trust  in  His  Father  : u Cast 
Thyself  down.”  Those  who  fall  fall  in  this  way,  by  a too 
ready 'yielding  to  some  acceptable  bait ; and  then  they 
find  themselves,  not  free,  but  prisoners.  And  the  weak 
in  the  faith,  those  who  are  only  just  escaped  from  error, 
are  those  from  among  whom  the  deluders  seek  and  find 
their  victims. 

Promising  them  liberty , while  they  themselves  are  bond- 
servants  of  corruption  ; for  of  whom  a man  is  overcome} 
of  the  same  is  he  also  brought  into  bondage.  Here  we 
have  two  views  of  the  same  persons.  First  their  own 
picture.  They  proclaim  their  superiority  in  lofty  terms. 
Satan  and  his  servants  have  always  been  liberal  with 
promises.  u Ye  shall  be  as  gods,  knowing  good  and 
evil,”  “ All  these  things  will  I give  Thee,  if  Thou  wilt  fall 
down  and  worship  me,”  are  sample  speeches  of  the  arch- 
tempter. And  these  men  follow  their  master  ; but, 
says  the  Apostle,  they  are  themselves  in  the  grossest 
slavery.  He  personifies  Destruction  as  a power  who 
holds  them  in  her  chains.  And  the  idea  sets  sin  before 
us  in  a terrible  light.  It  begins  in  the  single  act,  over 
which  men  fancy  they  have  entire  control ; but  the 
acts  become  a habit,  and  this,  like  a mighty,  living  power 
within  men,  but  beyond  their  sway,  overmasters  their 
whole  being,  and  drives  them  at  its  will.  In  the  case  of 
these  men,  no  faculty  was  free  ; their  very  eyes  could 
not  cease  from  sin. 

For  if  after  they  have  escaped  the  defilements  of  the 
world  through  the  knowledge  of  the  Lord  and  Saviour 
Jesus  Christy  they  are  again  entangled  therein  and  over- 
comey  the  last  state  is  become  worse  with  them  than  the 
first.  Corruptio  optimi  pessima  is  a well-known  and 
very  true  dictum,  and  the  Apostle  sets  these  false 


318 


THE  EPISTLES  OF  ST.  PETER 


teachers  before  us  as  a notable  illustration  of  it.  The 
backsliders,  the  renegades  who  desert  a good  cause,  are 
sure  to  exhibit  intense  hostility  to  the  position  from 
which  they  have  fallen  away.  They  are  constrained  to 
do  so  that  men  may  think  they  have  a warrant  for 
their  conduct ; and  often  they  have  an  uneasy  conscience, 
which  they  must  try  to  silence  by  large  assertion  of  the 
rectitude  and  wisdom  of  what  they  do.  Satan  himself 
is  the  great  instance.  The  state  from  which  by  rebel- 
lion he  fell  was  unspeakably  glorious,  a life  in  the 
presence  of  perfect  holiness.  Now  he  takes  his  pleasure 
in  marring  everything  that  is  holy,  in  defiling  God’s 
world  and  filling  it  with  pollution  through  the  sin  which 
he  has  introduced. 

These  Asian  backsliders  had  tasted  the  good  grace  of 
God.  The  Apostle  speaks  of  their  knowledge  of  Christ 
as  that  true  comprehension  of  His  love  and  mercy 
which  draws  men  away  from  the  world  and  its  allure- 
ments. They  had  escaped  and  found  a camp  of  refuge. 
But  to  take  service  under  Christ  means  to  bear  the 
cross,  and  to  bear  it  patiently.  Jesus  puts  His  servants 
to  the  proof,  and  not  all  who  have  set  their  hands 
to  the  plough  continue  stedfast  in  their  work  till  the 
harvest  comes.  They  halt  in  the  process  of  that  growth 
of  grace  which  St.  Peter  describes  in  the  first  chapter  of 
this  letter.  In  their  temperance  they  should  provide 
patience,  endurance  in  well-doing.  Many,  however,  per- 
severe but  for  a little  time ; and  the  world  seizes  the 
opportunity  of  their  doubt  and  hesitation,  comes  forward 
with  its  allurements,  and  captures  the  weak  in  faith. 
And  such  were  these  men,  and  their  capture  was  fatal. 
They  were  now  in  the  toils  of  a net  from  which  there 
was  little  chance  of  escape ; they  were  overcome  and 
made  very  slaves.  In  their  first  efforts  to  walk  with  Christ 


ii.  17-22.]  ALTOGETHER  BECOME  ABOMINABLE 


319 


they  had  been  enabled  to  wrest  themselves  away  from 
their  evil  life ; but  now  they  were  sunk  down,  over- 
powered, and  blind,  with  a blindness  the  more  terrible 
because  they  had  known  what  it  was  to  have  sight. 
Their  last  state  was  unspeakably  worse  than  the  first. 

St.  Peter  has  in  mind  the  parable  of  his  Master 
(Matt.  xii. ; Luke  xi.)  which  was  spoken  prophetically  of 
the  Jewish  people.  There  Christ  tells  of  the  evil  spirit 
which  has  been  cast  out,  but  no  attempt  made  to  fill  his 
place  with  a better  tenant.  Soon  finding  no  rest,  he  re- 
turns, and  beholds  his  former  home  swept,  and  garnished, 
and  unoccupied.  Then  he  goes  and  takes  seven  other 
spirits  more  wicked  than  himself,  who  enter  with  him 
and  dwell  there.  With  what  solemn  meaning  come 
those  words  which  follow  the  parable,  “ Blessed  are 
they  that  hear  the  word  of  God  and  keep  it”!  (Luke  xi. 
28).  To  have  heard,  and  not  to  have  kept,  indeed  makes 
the  last  state  worse  than  the  first. 

For  it  were  better  for  them  not  to  have  known  the  way  of 
righteousness , than,  after  knowing  it , to  turn  back  from 
the  holy  commandment  delivered  unto  them . These 
words  of  the  Apostle  point  out  the  fear  and  care  which 
should  possess  the  hearts  of  those  whom  God  blesses 
with  large  opportunities  : fear  lest  they  receive  them 
amiss  and  fail  to  value  them  ; care  lest  they  pervert 
them  to  a wrong  use.  Our  Lord’s  own  words  form  the 
mightiest  homily  thereon  when  He  spake  to  those  cities 
of  Galilee  upon  whom  a great  light  was  shining  as  He 
dwelt  in  their  midst,  but  He  could  not  do  His  mighty 
works  there  because  of  their  unbelief.  u He  came  unto 
His  own,  and  His  own  received  Him  not.”  Hence  the 
solemn  denunciations  of  woe  upon  them  : “ It  shall  be 
more  tolerable  in  the  judgement  for  Tyre  and  Sidon,  for 
Sodom  and  Gomorrah,  than  for  them”;  “The  queen 


320 


THE  EPISTLES  OF  ST.  PETER 


of  the  south  shall  rise  up  in  the  judgement  against 
them  and  condemn.”  And  more  sorrowfully  still  He 
speaks  to  Jerusalem:  “If  thou  hadst  known  in  this 
thy  day  the  things  that  belong  unto  thy  peace,  but  now 
they  are  hid  from  thine  eyes.” 

Christ  went  away  unto  the  Father,  but  He  left  the 
Apostles  their  commission  to  teach  the  way  of  righteous- 
ness as  He  had  taught  it.  “ Teach  them,”  He  says,  “ to 
observe  all  things  whatsoever  I have  told  you ; and  lo, 
I am  with  you  always.”  By  the  ministrations  of  St.  Paul 
and  his  fellow-labourers  the  feet  of  these  Asian  converts 
had  been  set  in  the  right  way.  They  had  made  a 
profession  of  faith  in  Christ’s  sacrifice,  and  thus  had 
been  reckoned  among  the  righteous,  among  those  called 
to  be  saints.  But  the  journey  unto  righteousness  is 
made  by  daily  steps  in  keeping  God’s  law ; and  if  these 
be  not  taken,  the  road  may  lie  open,  the  traveller  may 
see  it,  but  he  comes  no  nearer  to  the  goal.  Nay,  in  this 
road  there  is  no  standing  still.  They  who  fail  to  press 
forward  inevitably  slide  back.  It  was  here  that  these 
false  teachers  had  failed.  The  command  of  God  checked 
their  evil  appetites  and  greed ; and  so  they  set  it  at 
defiance  and  turned  aside,  and  taught  their  deluded 
followers  that  God’s  freedom  in  its  highest  sense  meant 
a licence  to  sin. 

Here  one  of  the  Apostle’s  words  is  very  significant. 
He  says,  not  holy  commandments,  but  holy  command- 
ment, telling  us  thus  that  the  Divine  law  is  all  com- 
prehended in  the  right  ordering  of  the  heart.  In 
principle  all  God’s  laws  are  one.  If  that  inward  source 
of  all  our  right  and  wrong  be  kept  pure,  from  it  are 
the  issues  of  life ; and  every  action  flowing  from  it  will 
then  have  a righteous  aim.  Thus  men  lead  holy  lives  ; 
thus  they  keep  God’s  commandments  in  every  relation. 


ii.  17-22.]  ALTOGETHER  BECOME  ABOMINABLE 


321 


They  do  not  in  this  life  become  free  from  offence ; 
they  stumble,  because  they  are  compassed  by  infirmity. 
But  they  act  from  a right  motive ; and  this,  and  not  the 
sum-total  of  results,  is  what  the  loving  Father  of  men 
regards.  Thus  the  Divine  law  is  the  law  of  true 
freedom,  supplying  a principle,  but  leaving  the  particular 
actions  to  develop  according  to  the  circumstances  of 
each  man’s  life.  This  is  the  freedom  of  which  the 
Psalmist  sings  : “ I will  walk  at  liberty,  for  I seek  Thy 
precepts  ” (Psalm  cxix.  45)  ; and  one  of  our  own  poets 
extols  a life  so  ordered  by  Divine  law  as  the  truest, 
grandest  freedom  : — 

“ Obedience  is  greater  than  freedom.  What’s  free  ? 

The  vexed  straw  on  the  wind,  the  tossed  foam  on  the  sea ; 

The  great  ocean  itself,  as  it  rolls  and  it  swells, 

In  the  bonds  of  a boundless  obedience  dwells.” 


It  has  happened  unto  them  according  to  the  true  proverb , 
The  dog  turning  to  his  own  vomit  again , and  the  sow  that 
had  washed  to  wallowing  in  the  mire . To  describe  in 
all  its  horror  the  abysmal  depth  to  which  these  false 
teachers  have  sunk,  the  Apostle  makes  use  of  two 
proverbs,  one  of  which  he  adapts  from  the  Old  Testa- 
ment (Prov.  xxvi.  11),  while  the  other  is  one  which 
would  impress  the  Jewish  mind  with  a feeling  of 
utter  abomination.  The  dogs  of  the  East  are  the 
pariahs  of  the  animal  world,  while  everything  pertaining 
to  swine  was  detestable  in  the  eyes  of  the  Israelite. 
But  all  the  loathing  which  attached  to  these  outcasts 
of  the  brute  creation  did  not  suffice  to  portray  the 
defilement  of  these  teachers  of  lies  and  their  apostate 
lives.  It  needed  those  other  grosser  features — the 
return  to  the  disgorged  meal ; the  greed  for  filth,  where 
a temporary  cleansing  serves,  as  it  were,  to  give  a 


322  THE  EPISTLES  OF  ST.  PETER 


relish  for  fresh  wallowing — these  traits  were  needed 
ere  the  full  vileness  of  those  sinners  could  be  expressed. 

Solomon  spake  his  proverb  of  the  fool  who  goes 
back  to  his  folly ; but  of  how  much  grosser  lapse  is  he 
guilty  who,  having  known  the  mercy  of  Christ,  having 
tasted  the  Father’s  grace,  having  been  illumined  by  the 
Holy  Spirit,  turns  again  to  the  world  and  its  pollutions, 
goes  back  into  the  far  country,  far  away  from  God, 
and  chooses  again  for  his  food  the  husks  that  the 
swine  did  eat ! 


XXVI 


AS  WERE  THE  DAYS  OF  HO  AH 


XXVI 


AS  WERE  THE  DAYS  OF  NOAH 

“This  is  now,  beloved,  the  second  epistle  that  I write  unto  you; 
and  in  both  of  them  I stir  up  your  sincere  mind  by  putting  you  in 
remembrance ; that  ye  should  remember  the  words  which  were 
spoken  before  by  the  holy  prophets,  and  the  commandment  of  the 
Lord  and  Saviour  through  your  apostles ; knowing  this  first,  that  in 
the  last  days  mockers  shall  come  with  mockery,  walking  after  their 
own  lusts,  and  saying,  Where  is  the  promise  of  His  coming?  for, 
from  the  day  that  the  fathers  fell  asleep,  all  things  continue  as  they 
were  from  the  beginning  of  the  creation.” — 2 Peter  iii.  1-4. 

IN  the  previous  chapter  the  Apostle  showed  how 
the  renegade  false  teachers  had  published  among 
the  brethren  their  seductive  doctrine,  declaring  that 
God’s  fatherly  discipline  was  something  which  they 
need  not  undergo,  that  the  trials  which  He  sent  them 
might  be  escaped,  and  the  natural  bent  of  man’s  heart 
indulged  as  fully  as  they  pleased.  The  foul  results 
of  such  lessons  both  to  the  flock  and  to  the  teachers 
he  also  depicted  in  such  wise  as  to  render  them 
abhorrent.  Now  he  tells  of  a further  lesson  which 
these  guides  on  the  downward  road  added  to  the 
former.  Those  who  do  not  accept  God’s  judgements 
here  soon  go  on  to  deny  the  coming  of  judgement 
hereafter.  It  could  hardly  be  otherwise.  The  wish 
is  father  to  the  thought  as  truly  in  matters  of  faith  as 
of  practice.  Men  whose  lives  are  all  centred  on  this 
world  must  try  and  convince  themselves,  if  possible, 

325 


326 


THE  EPISTLES  OF  ST.  PETER 


that  the  day  of  the  Lord,  of  which  God’s  word  speaks 
so  often,  is  a delusion,  and  may  be  cast  out  of  their 
thoughts.  This  these  men  did,  and  it  is  against  this 
scoffing  of  theirs  that  St.  Peter  directs  his  exhortation 
in  this  chapter. 

This  is  now , beloved , the  second  epistle  that  I write  unto 
you.  Judging  from  the  adverb  which  he  uses  (rjSrj, 
now,  already),  we  should  conclude  that  no  long  time  had 
elapsed  between  the  Apostle’s  first  letter  and  the  second. 
And  by  calling  this  the  second,  he  shows  that  it  is 
intended  for  the  same  congregations  as  the  former, 
though  he  has  not  named  them  in  the  salutation  with 
which  the  letter  opens.  Aforetime  they  had  been  tried 
by  inward  questionings,  and  he  sent  them  his  exhorta- 
tion and  testimony  that,  spite  of  all  their  trials,  this 
was  the  true  grace  of  God  which  they  had  received, 
and  therein  they  should  standfast  (i  Peter v.  12).  Now 
the  danger  is  from  without : false  doctrine  and  evil 
living  as  its  consequence.  So,  though  he  may  have 
written  but  a little  while  ago,  he  will  neither  spare 
himself,  nor  neglect  them.  For  the  danger  is  of  the 
utmost  gravity.  It  threatens  the  overthrow  of  all  true 
Christian  life. 

And  in  both  of  them  I stir  tip  your  sincere  mind  by 
putting  you  in  remembrance.  Mark  how  trustfully  he 
appeals  to  the  sincerity  of  the  minds  of  the  brethren, 
just  as  before  (i.  12)  he  said  they  knew  the  things  of 
which  he  was  putting  them  in  remembrance,  and  were 
established  in  the  truth  which  they  had  received.  And 
what  he  means  by  the  a mind  ” we  may  see  from 
1 Peter  i.  13,  where  he  uses  the  same  word:  u Gird 
up  the  loins  of  your  mind  ” — do  not  indulge  vain,  lax, 
and  speculative  opinions,  as  though  these  would  forward 
you  in  your  travel  through  the  world — il  be  sober,  and 


Hi.  1-4.]  AS  WERE  THE  DAYS  OF  NOAH 


327 


set  your  hope  perfectly  on  the  grace  that  is  to  be  brought 
unto  you.”  A mind  so  braced  looks  onward  to  the 
revelation  of  Jesus  Christ,  looks  for  every  token  of 
its  drawing  nigh.  And  because  it  is  sincere,  the  man 
dare  look  into  its  inmost  recesses,  and  by  self-examina- 
tion and  discipline  maintain  its  purity.  He  can  think 
soberly  of  the  Lord’s  coming  because  he  is  preparing 
for  it.  But  he  whose  mind  is  dark,  within  whom  the 
light  has  been  turned  into  darkness,  dare  not  think  on 
these  things,  but  with  all  his  might  endeavours  to 
forget,  ignore,  and  deny  them.  All  that  St.  Peter 
thinks  needful  for  these  Asian  brethren  is  that  he 
should  remind  them.  He  knows  that  men’s  minds  are 
prone  to  slumber,  especially  about  the  things  unseen 
as  yet;  and  his  aim  is  to  rouse  them  to  thorough 
vigilance.  But  he  has  no  new  lesson  to  give  them. 

That  ye  should  remember  the  words  which  were  spoken 
before  by  the  holy  prophets.  On  few  themes  do  the 
prophets  dwell  more  earnestly  than  on  those  visitations 
of  Jehovah  which  they  publish  as  the  coming  of  the 
day  of  the  Lord.  With  Joel  (ii.  11,  32)  it  is  to  be  a 
time  great  and  terrible,  the  prospect  of  which  is  to 
move  men  to  repentance,  for  whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  delivered.  And  Israel 
were  taught  in  many  wrays  that  this  great  day  was 
constantly  at  hand.  They  were  pointed  to  it  by  Isaiah 
(xiii.  6)  when  the  overthrow  of  Babylon  was  foretold. 
For  that  nation  the  day  of  the  Lord  was  coming  as 
destruction  from  the  Almighty.  Jeremiah  (xlvi.  10) 
and  Ezekiel  (xxx.  3)  preach  the  same  lesson,  with  the 
ruin  of  Egypt  for  their  text.  It  is  a day  of  vengeance, 
when  the  Lord  God  of  hosts  will  avenge  Him  of  His 
adversaries,  a day  of  clouds,  in  which  a sword  shall 
come  upon  Egypt,  and  her  foundations  shall  be  broken 


328 


THE  EPISTLES  OF  ST.  PETER 


down.  By  what  they  beheld  around  them  God's  people 
were  to  learn  that  a like  day  would  come  upon  them 
also,  upon  everything  that  was  high  and  lifted  up 
against  God ; and  for  those  who  were  unprepared 
another  prophet  (Amos  v.  18)  declared  that  it  would 
be  darkness,  and  not  light.  Before  its  coming,  therefore, 
they  were  urged  (Zeph.  ii.  3)  to  turn  to  the  Lord,  that 
they  might  be  hid  in  the  day  of  His  anger.  For  God 
designed  by  it  to  make  Himself  King  of  all  the  earth 
(Zech.  xiv.  9),  wherefore  it  would  be  great  and  terrible. 
For  though  Elijah  should  first  be  sent  (Mai.  iv.  5)  to 
turn  the  hearts  of  the  fathers  to  their  children  and  the 
hearts  of  the  children  to  their  fathers,  in  its  manifesta- 
tion that  day  should  still  be  like  a refiner's  fire  to  purge 
the  evil  from  among  the  good. 

Not  without  solemn  purpose  were  all  these  words 
written  aforetime,  and  the  Christian  preachers  who 
felt  that  God  was  faithful  were  sure  that  such  a day 
would  come  upon  all  the  earth.  How  it  would  be 
manifested  was  for  God,  and  not  for  them.  Some  of 
those  who  lived  when  St.  Peter  wrote  beheld  part  of 
its  accomplishment  in  the  overthrow  of  the  Holy  City. 
But  they  felt — and  their  lesson  is  one  for  all  time — that 
it  is  presumptuous  in  men  to  compute  God's  days,  and 
that  it  is  rebellious  blindness  not  to  acknowledge  the 
coming  of  His  day  continually  in  the  great  crises  of 
history.  How  many  a time  since  St.  Peter  spoke 
has  the  Lord  proclaimed  by  partial  judgements  the 
certainty  of  that  which  shall  come  at  the  last.  The 
day  of  the  Lord  is  attested  when  empires  fall,  when 
hordes  of  barbarians  break  in  upon  the  civilised  world 
that  has  grown  careless  of  God,  when  convulsions 
rage  like  those  which  preceded  the  Reformation  and 
which  shook  Europe  at  the  French  Revolution,  and  we 


iii.  1-4.]  AS  WERE  THE  DAYS  OF  NOAH 


329 


may  add  to  these  the  troubles  which  harass  our  own 
land  to-day.  All  these  things  preach  the  same  doctrine  ; 
all  proclaim  that  verily  there  is.  a God  that  judgeth  the 
earth.  Not  yet  is  the  voice  of  prophecy  silent.  Oh 
that  men  would  but  remember  how  long  and  how 
surely  it  has  been  speaking  ! 

And  the  commandment  of  the  Lord  and  Saviour 
through  your  apostles . In  connexion  with  the  subject 
on  which  he  is  writing,  the  commandment  of  Jesus  to 
which  St.  Peter  alludes  can  hardly  be  other  than  that 
which  occurs  in  the  address  of  our  Lord  to  His  disciples 
after  His  last  visit  to  the  Temple:  “ Watch  therefore, 
for  ye  know  not  on  what  day  your  Lord  cometh ; . . . 
therefore  be  ready,  for  in  an  hour  that  ye  think  not  the 
Son  of  man  cometh  ” (Matt.  xxiv.  42).  And  with  the 
last  judgement  in  his  thoughts,  we  cannot  fail  to  be 
struck  with  the  frequency  with  which  the  Apostle  in 
this  letter  repeats^as  the  title  of  Christ  “ the  Lord  and 
Saviour”  (i.  11  ; ii.  20;  iii.  2,  18).  This  precise  form 
occurs  in  no  other  part  of  the  New  Testament.  And 
it  seems  from  the  Apostle’s  use  of  it  as  though,  while 
speaking  of  the  certainty  of  the  coming  of  the  day  of 
the  Lord,  he  desired  to  give  special  prominence  to 
the  thought  that  to  such  as  were  looking  for  Him 
He  would  manifest  Himself  as  the  Saviour  and 
Redeemer. 

The  words  u your  apostles  ” also  appear  to  be  used 
with  design.  They  contain  a direct  acknowledgment 
of  the  mission  of  St.  Paul  as  an  apostle.  By  him 
more  than  by  any  other  had  these  regions  been 
brought  to  the  knowledge  of  Christ,  and  we  may  rest 
confident  that  the  gospel  which  he  preached  elsewhere 
he  preached  to  them  also.  The  lesson  of  watchfulness 
is  oft  repeated  in  his  letters.  To  the  Corinthians  he 


330 


THE  EPISTLES  OF  ST.  PETER 


writes,  “ Watch  ye  ; stand  fast  in  the  faith  ; quit  you  like 
men;  be  strong  ” (i  Cor.  xvi.  13),  while,  in  connexion 
with  this  subject  of  the  day  of  the  Lord,  his  words  to 
the  Thessalonians  are,  u Ye  yourselves  know  perfectly 
that  the  day  of  the  Lord  so  cometh  as  a thief  in  the 
night.  . . . But  ye  are  not  in  darkness,  that  that  day 
should  overtake  you  as  a thief.  Let  us  watch  and 
be  sober  ” (1  Thess.  v.  2-6).  St.  Peter’s  letter  was 
to  be  read  in  those  Galatian  Churches  whose  members 
in  past  days  had  doubted  about  the  apostolate  of  St. 
Paul.  Its  warnings  would  sink  the  deeper  because 
enforced  by  the  authority  of  him  who  even  in  his 
rebukes  had  spoken  to  them  as  his  u little  children  ” 
(Gal.  iv.  19). 

Knowing  this  first,  that  in  the  last  days  mockers  shall 
come  with  mockery . St.  Peter  says  the  mockers  will 
come ; Polycarp 1 says  in  his  day  they  had  come. 
He  terms  them  the  first-born  of  Satan,  and  tells  how 
they  pervert  the  oracles  of  the  Lord  to  their  own 
lusts  and  deny  that  there  is  either  resurrection  or 
judgement.  The  signs  of  the  times  were  not  difficult 
to  read ; and  the  Apostle  would  have  the  brethren 
know  what  to  look  for,  know  in  such  wise  that  they 
should  not  be  shaken  in  mind  by  what  they  saw 
or  heard.  For  this  the  first  need  was  Christian 
sobriety.  Thus  settled,  they  could  ponder  on  the 
words  of  ancient  prophecy  and  recall  the  lessons  of 
those  who  had  spoken  to  them  in  the  name  of  Christ ; 
and  therewith  their  hearts  might  take  comfort,  and 
their  heads  be  lifted  up  with  expectation,  knowing  the 
last  days  were  bringing  their  redemption  nearer.  The 
mockery  of  the  sinners  would  keep  no  bounds.  This 


Ad  Phil.  vii. 


iii.  1-4.]  AS  WERE  THE  DAYS  OF  NOAH 


331 


he  expresses  by  his  emphatic  words,  just  as  largeness 
of  blessing  is  described  : u In  blessing  I will  bless  thee.” 

Walking  after  their  own  lusts , and  saying}  Where  is 
the  promise  of  His  coming?  They  would  be  a law 
unto  themselves,  and  so  they  followed  an  evil  law.  As 
sinners  before  them  had  said,  “ Our  lips  are  our  own  ” 
(Psalm  xii.  4),  so  these  men  by  act  and  word  alike  pro- 
claimed, “ Our  lives  are  our  own,  to  use  as  we  please. 
We  have  no  account  to  give.”  Thus  they  made 
themselves  bondslaves  to  the  lust  of  the  flesh,  the 
lust  of  the  eye,  and  the  pride  of  life,  and,  with  these 
fetters  heavy  about  them,  boasted  of  their  liberty. 
They  strengthened  themselves  in  their  evil  way  by 
jeering  at  the  thought  of  Christ’s  return  to  judgement. 
u We  have  heard  of  the  promise,”  they  said,  “ but  we  see 
no  signs  of  its  fulfilment.  The  angels,  you  say,  spake 
of  His  return  when  He  was  taken  away  from  you. 
Let  Him  make  speed  and  hasten  His  coming,  that  we 
may  see  it.  You  are  for  ever  speaking  of  it  as  sure 
and  pointing  us  back  to  the  ancient  Scriptures,  as 
though  they  were  a warrant  for  what  you  preach. 
1 Where  is  the  word  of  the  Lord  ? Let  it  come  now  ’ 9 
(Jer.  xvii.  15). 

For,  from  the  day  that  the  fathers  fell  asleep , all  things 
continue  as  they  were  from  the  beginning  of  the  creation . 
Here  the  mockers  pass  from  the  promise  of  Christ’s 
return,  and  fall  back  upon  the  more  distant  records  as 
supplying  a stronger  argument.  “ The  fathers  ” of 
whom  they  speak  cannot  be  the  Christian  preachers. 
Not  many  of  them  could  as  yet  have  fallen  asleep  in 
death.  But  the  ancient  prophets  of  the  Jewish  Scrip- 
tures had  long  ago  passed  away,  and  against  them  the 
scorners  direct  their  shafts.  u Centuries  ago,”  they  urge, 
u the  prophetic  record  was  closed;  and  its  final  utterance 


332 


THE  EPISTLES  OF  ST.  PETER 


was  of  the  day  of  the  Lord,  which  has  not  yet  come.” 
Their  word  u fell  asleep  ” may  have  also  been  used  as 
part  of  their  mockery,  classing  the  words  of  prophecy 
among  baseless  dreams.  It  may  be  they  intended 
a special  allusion  to  that  one  among  the  prophets  who 
dates  the  time  of  the  Lord’s  coming.  Daniel  (xii.  12) 
speaks  of  a waiting  which  shall  last  a thousand  three 
hundred  and  five-and-thirty  days.  But  say  these 
scorners,  “ When  his  word  was  complete,  he  was  bidden, 
1 Go  thou  thy  way  till  the  end  be.  For  thou  shalt  rest, 
and  shalt  stand  in  thy  lot  at  the  end  of  the  days.’  He 
has  fallen  asleep,  and  the  other  fathers  also.  They  all 
are  at  rest,  and  the  end  of  the  days  is  no  nearer.  The 
world  stands  fast,  and  will  stand.  It  has  seen  no 
change  since  it  was  brought  into  existence.” 

Those  who  in  faith  clung  to  Christ  could  not  fail, 
as  they  heard  these  scorners,  to  think  of  the  Master’s 
question,  “ When  the  Son  of  man  cometh,  shall  He 
find  faith  in  the  earth  ? ” (Luke  xviii.  8),  and  of  those 
other  words  of  His  which  told  them  that  the  last  days 
should  be  a parallel  to  the  days  of  the  Deluge  : u As 
were  the  days  of  Noah,  so  shall  be  the  coming  of  the 
Son  of  man.  For  as  in  those  days  which  were  before 
the  flood  they  were  eating  and  drinking,  marrying  and 
giving  in  marriage,  until  the  day  that  Noah  entered 
into  the  ark,  and  they  knew  not  until  the  flood  came 
and  took  them  all  away,  so  shall  be  the  coming  of  the 
Son  of  man ’’(Matt.  xxiv.  37-39).  The  strong  earth 
was  under  the  feet  of  those  antediluvian  mockers,  the 
firmament  above  their  heads.  So  in  ignorance  they 
jeered  at  what  they  would  call  the  folly  of  Noah.  But 
the  Flood  came,  and  then  they  knew.  Yet  the  last 
days  have  seen,  and  will  see,  men  as  blind  and  as  full 
of  satire  and  scoffing  as  they. 


xxvn 


JUDGEMENT  TO  COME 


333 


XXVIl 


JUDGEMENT  TO  COME 


11  For  this  they  wilfully  forget,  that  there  were  heavens  from  of  old, 
and  an  earth  compacted  out  of  water  and  amidst  water,  by  the  word 
of  God ; by  which  means  the  world  that  then  was,  being  overflowed 
with  water,  perished  : but  the  heavens  that  now  are,  and  the  earth, 
by  the  same  word  have  been  stored  up  for  fire,  being  reserved  against 
the  day  of  judgement  and  destruction  of  ungodly  men.” — 2 Peter  iii. 


HE  world  lasts  on  ” (Siafieveo)  “ through  all  time/’ 


say  the  scoffers,  u just  as  it  was  at  the  Creation. 
There  has  been  no  change ; there  will  be  none.”  But 
out  of  their  own  mouth  their  folly  is  rebuked.  How  can 
these  men  speak  of  a creation  ? If  there  is  to  be  no 
Judge,  why  believe  that  there  has  been  a Creator  ? 
That  must  be  included  in  the  general  denial.  For  this 
they  wilfully  forget . Yes,  here  is  the  reason  of  their 

conduct,  the  root  of  all  the  evil.  They  forget  because 
they  wish  to  forget ; they  speak  of  the  fathers,  but 
of  set  purpose  ignore  the  history  of  Noah;  they  are 
casting  God  out  of  all  their  thoughts : and  so  even  to 
the  things  that  are  made,  and  by  which  He  testifies  to 
all  men  alike  His  eternal  power  and  Godhead,  they 
close  their  eyes,  and  refuse  to  read  His  wide-open 
lesson-book.  And  still  less  do  they  regard  all  that  His 
written  word  records  of  the  world's  past  history  and 
God’s  discipline  for  men  therein. 


5-7- 


335 


33^ 


THE  EPISTLES  OF  ST.  PETER 


That  there  were  heavens  from  of  old \ and  an  earth  com- 
pacted out  of  water  and  amidst  water , by  the  word  of  God . 
They  close  their  ears  as  well  as  their  eyes.  “ In  the 
beginning  God  created  the  heavens  and  the  earth/ 
As  the  study  of  nature  progresses  men  are  learning 
to  comprehend  more  of  the  vastness  of  that  phrase 
“ in  the  beginning/’  and  in  the  light  of  science  to  read 
a larger  meaning  into  St.  Peter’s  words,  “ There  were 
heavens  from  of  old.”  But  even  in  that  generation 
to  which  the  Apostle  soon  alludes  the  unchanging 
character  of  the  skies  spake  of  duration  and  per- 
manence. The  antediluvian  world  had  run  a long 
course;  from  Adam  to  Noah  men  had  beheld  the  sun 
rise  and  set  daily  in  the  skies,  just  as  it  rose  on  the 
morning  of  the  Deluge.  And  the  mockers  then  living 
could  say,  and  doubtless  did  say,  to  the  preacher  in 
their  midst,  u These  things  have  always  been  as  they 
are,  and  will  be  so  for  evermore.”  The  later  scorners 
had  their  prototypes  of  old,  who  pointed  to  the 
existence  of  an  eternal  law,  and  wilfully  forgot  that 
law  implies  a lawgiver,  and  that  He  who  made  must 
have  the  power  to  unmake. 

St.  Peter  takes  their  text,  but  reads  from  it  a very 
different  lesson.  There  were  heavens  from  of  old,  yea, 
long  before  there  was  an  earth  fit  for  man  to  dwell  in. 
This  world  in  that  old  time  was  formless  and  void,  and 
the  waters  covered  its  face  like  a garment.  The  word 
of  the  Lord  went  forth,  and  the  waters  were  gathered 
together  as  a heap,  and  the  depth  was  laid  up  in  God’s 
storehouses.  Then  the  dry  land  appeared ; then  there 
was  an  earth.  The  streams  took  their  appointed  place 
down  the  mountain- sides  and  in  the  valleys,  and  rivers 
began  to  roll  onward  to  the  sea ; the  waters  of  ocean 
learnt  their  bounds,  neither  turned  again  to  cover  the 


iii-  5-7*] 


JUDGEMENT  TO  COME 


337 


earth.  The  Divine  word  clothed  in  all  the  glory  of 
vegetation  the  hitherto  barren  land,  making  it  a fit 
home  for  man,  who  was  not  yet ; and  the  water 
ministered  sustenance  to  everything  that  grew  out  of 
the  ground.  Birds,  beasts,  and  fishes  were  made,  and 
the  waters  were  the  birthplace  of  most  of  these.  For 
God  said,  “ Let  the  water  bring  forth  abundantly  the 
moving  creature  that  hath  life,”  not  its  ov/n  tenants 
only,  but  fowl  that  may  fly  above  the  earth  in  the 
open  firmament  of  heaven.  So  there  was  an  earth, 
not  the  bare  ground  only,  but  the  whole  wealth  of 
vegetable  and  animal  life  ; and  this  was  all  existent, 
compacted,  supported  out  of  water  and  by  means  of 
water  (Bd  iiS <zto?).  For  without  it  nothing  could  have 
flourished.  God  had  laid  up  water  above  the  firma- 
ment and  water  below  the  earth,  and  by  means  of 
watery  vapour  refreshed  and  blessed  everything  that 
grew.  This  was  the  reign  of  God's  law,  and  ere  the 
Flood  came  men  could  point  to  it  and  sa}^  “What  mean 
you  to  talk  of  a deluge  ? The  sand  is  made  the 
bound  of  the  sea  by  a perpetual  decree,  that  it  cannot 
pass  it ; the  earth  is  set  high  above  the  waters,  and 
has  been  so  from  old  time.”  But  that  long  duration 
did  not  hinder  the  same  productive,  nurturing  water 
being  turned,  by  the  word  of  the  Lord,  into  an  agency 
of  destruction. 

By  which  means  the  world  that  then  was,  being  over- 
flowed with  water , perished.  Every  word  in  the  Apostle's 
sentence  is  meant  to  tell.  God  employed  as  means  of 
overthrow  the  very  powers  which  at  first  He  ordained 
for  blessing.  His  word  makes  things  what  they  are. 
The  reign  of  law  endures  until  He,  who  is  before  all 
law  and  the  source  of  all  law,  gives  another  direction 
to  those  forces  which  His  law  has  always  been  con- 

22 


333 


THE  EPISTLES  OF  ST.  PETER 


trolling.  In  this  way  the  world  that  then  was,  the 
world  which  had  endured  and  been  stedfast  from  the 
Creation  to  the  Flood,  perished.  The  world  was  full  of 
order,  full  of  glory.  The  name  (tcoo-fjLod)  expresses  all 
this.  Yet,  for  the  sin  of  man,  it  repented  God  that  He 
had  made  this  glorious  order;  and  this  it  was  which 
perished.  The  earth  was  not  destroyed ; it  only 
received  again  that  covering  of  primeval  waters  which, 
at  God’s  word,  had  retired  and  let  the  dry  land  appear. 
At  the  same  word  both  earth  and  heaven  combined  to 
destroy  the  goodliness  with  which  creation  was  adorned. 
For,  on  the  day  of  the  Deluge  (Gen.  vii.  n),  all  the 
fountains  of  the  great  deep  were  broken  up,  and  the 
windows  of  heaven  were  opened,  and  the  waters  came 
again  to  cover  the  earth.  They  prevailed  exceedingly, 
and  all  flesh  died  that  moved  upon  the  earth ; even 
the  fowls  and  the  moving  creatures,  which  had  been 
brought  forth  from  the  teeming  waters,  perished,  and 
all  things  were  destroyed  from  off  the  earth.  Thus 
does  St.  Peter  lay  bare  the  unwisdom  of  those  who.  will 
not  listen  to,  who  are  wilfully  forgetful  of,  the  parables 
of  God’s  word,  who  close  their  eyes  to  His  judgements, 
sent  that  by  them  men  may  learn  righteousness. 

But  the  heavens  that  now  are , and  the  earth , by  the 
same  word  have  been  stored  up  for  fire.  The  Apostle 
now  turns  away  from  what  the  Old  Testament  Scrip- 
tures relate  as  history  of  the  past  to  what  the  same 
records  teach  us  concerning  the  future ; and  he  deals 
partly  with  promise,  partly  with  prophecy.  The  earth 
will  not  be  destroyed  again  by  a deluge.  God  hath 
made  His  covenant : “ I will  establish  My  covenant 
with  you,  neither  shall  all  flesh  be  cut  off  any  more  by 
the  waters  of  a flood,  neither  shall  there  any  more  be 
a flood  to  destroy  the  earth  ” (Gen.  ix.  n).  But  there 


iii-  5-7*] 


JUDGEMENT  TO  COME 


339 


wiil  be  a judgement ; and  then  not,  as  in  the  days  of 
Noah,  will  the  Koafjio^}  the  beautiful  order  of  nature, 
alone  be  destroyed,  but  heaven  and  earth  alike  shall  be 
involved  in  the  common  overthrow.  Here  the  Apostle 
is  but  the  expositor  of  the  words  of  psalmists  and 
prophets  of  the  older  times.  He  who  sang,  u Of  old 
Thou  hast  laid  the  foundation  of  the  earth,  and  the 
heavens  are  the  work  of  Thy  hands,”  was  inspired  to 
add,  u They  shall  perish,  but  Thou  shalt  endure ; 
yea,  all  of  them  shall  wax  old  like  a garment : as  a 
vesture  shalt  Thou  change  them,  and  they  shall  be 
changed”  (Psalm  cii.  25).  Isaiah,  the  evangelist  among 
the  prophets,  saw  more,  and  connects  this  mighty  change 
with  the  day  of  the  Lord’s  vengeance : u Then  shall  all 
the  host  of  heaven  be  dissolved,  and  the  heavens  shall 
be  rolled  together  as  a scroll  ” (Isa.  xxxiv.  4) ; and  in 
another  place  he  foresees  how  “ the  heavens  shall  vanish 
away  like  smoke,  and  the  earth  shall  wax  old  like  a 
garment,  and  they  that  dwell  therein  shall  die  in  like 
manner,  . . . for  Mine  arms  shall  judge  the  people  ” 
(Isa.  li.  6) ; and  yet  again  in  more  solemn  wise,  u The 
Lord  will  come  with  fire,  and  with  His  chariots 
like  a whirlwind,  to  render  His  anger  with  fury  and 
His  rebuke  with  flames  of  fire,  for  by  fire  and  by  TIis 
sword  will  the  Lord  plead  with  all  flesh  ” (Isa.  Ixvi.  15). 
And  this  he  proclaims  as  the  preparation  for  u the 
new  heavens  and  the  new  earth  which  He  will  make.” 
Daniel  also  tells  us  of  God’s  u throne  of  judgement  to 
be  set,  which  is  like  the  fiery  flame,  and  His  wheels 
as  burning  fire”  (Dan.  vii.  9). 

With  such  light  from  the  lamp  of  prophec}',  the 
Apostle  in  his  exegesis  proclaims  the  nature  of  the  final 
judgement.  Like  other  New  Testament  writers,  he  has 
attained,  since  the  day  of  Pentecost,  a deeper  insight 


340 


THE  EPISTLES  OF  ST.  PETER 


and  a firmer  grasp  of  the  purport  of  what  Moses  in  the 
Law  and  the  prophets  did  write.  We  can  see  how  on 
that  very  day  thoughts  like  these  which  he  expresses 
in  his  letter  were  borne  in  upon  his  mind.  For  not 
only  does  he  apply  the  prophecy  of  Joel  to  the  events 
which  then  struck  the  multitude  with  wonder,  but  he 
carries  on  the  lesson  further  to  the  coming  of  the  great 
and  notable  day  of  the  Lord,  and  reminds  his  hearers 
that  then  God  u will  show  wonders  in  heaven  above  and 
signs  in  the  earth  beneath,  blood  and  fire  and  vapour 
of  smoke,  when  the  sun  shall  be  turned  into  darkness, 
and  the  moon  into  blood”  (Acts  ii.  19).  And  the  like 
illumination  had  been  bestowed  on  St.  Paul.  For  he 
too  tells  (1  Cor.  iii.  13)  of  a day  when  each  man's 
work  shall  be  proved  by  fire ; and  more  definitely  he 
assures  the  Thessalonians,  to  whom  he  wrote  much 
concerning  the  day  of  the  Lord,  that  there  will  come  a 
u revelation  of  the  Lord  Jesus  from  heaven  with  the 
angels  of  His  power  in  flaming  fire,  rendering  vengeance 
to  them  that  know  not  God,  and  to  them  that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ  ” (2  Thess.  i.  8). 

In  such  wise  did  the  Apostles  read  the  utterances  of 
prophecy ; and  thus  did  they  apply  them  as  lessons  for 
their  own  and  all  future  times.  They  felt  that  not  unto 
themselves,  but  unto  us,  did  the  prophets  minister.  And 
St.  Peter  does  but  put  their  message  into  his  own 
words  when  in  his  bold  figure  he  says  that  the  heavens 
that  now  are  and  the  earth  are  stored  up  for  fire. 

The  Revised  Version  on  its  margin  renders  the  last 
words  u stored  with  fire.”  And  when  we  reflect  on  the 
storing  of  the  waters  at  the  Creation,  afterwards  to  be 
let  forth  to  destroy  the  world  which  hitherto  they  had 
made  fruitful  and  lovely,  the  parallelism  is  very  sugges- 
tive. God  has  stored  the  earth  within  with  fire,  which 


lii.  5-7.]  JUDGEMENT  TO  COME  341 


from  time  to  time  makes  its  mighty  presence  and  power 
for  destruction  known.  The  visitations  of  earthquakes 
may  therefore  well  remind  us  that  He  who  used  the 
treasures  of  waters  in  the  Deluge  for  His  ministers  may 
in  like  manner  hereafter  employ  this  treasury  of  fire. 

Being  reserved  against  the  day  of  judgement  and  de- 
struction of  ungodly  men . When  God  no  longer  waits 
for  sinners  to  repent,  then  will  come  the  judgement  and 
destruction  of  the  ungodly.  At  that  day  the  heavens 
that  now  are  and  the  earth  shall  be  exchanged  or 
transformed.  God  will  prepare  a new  heaven  and  a 
new  earth  wherein  the  righteous  may  find  a congenial 
home  with  their  Lord.  Here  they  can  never  be  other 
than  pilgrims  and  sojourners,  seeking  to  be  clothed 
upon  with  their  house  which  is  from  heaven.  What 
the  destruction  of  the  ungodly  shall  be  we  can  only 
judge  and  speak  of  in  the  terms  of  Scripture.  The 
language  of  St.  Paul  to  the  Thessalonians  seems  to 
teach  us  that  the  very  advent  of  the  Judge  shall  bring 
their  penalty  : u They  shall  suffer  punishment,  even 
eternal  destruction  ” (the  word  is  not  the  same  which 
St.  Peter  uses)  “ from  the  face  of  the  Lord  and  from 
the  glory  of  His  might  ” (2  Thess.  i.  9),  in  the  presence 
of  which  nothing  that  is  defiled  can  dwell.  So  God, 
of  His  mercy,  still  reserves  the  heavens  and  the  earth, 
and  thus  to  every  new  generation  offers  His  mercy, 
saying  continually  through  their  silent  witness,  in  the 
spirit  in  which  He  spake  to  Israel  at  the  close  of 
the  volume  of  prophecy,  “ I am  Jehovah  ” — that  is,  the 
merciful  and  gracious,  long-suffering  and  abundant  in 
goodness  and  truth,  keeping  mercy  for  thousands,  for- 
giving iniquity,  transgression,  and  sin — u I change  not ; 
therefore  ye  sinners  are  not  destroyed.” 


/'V  . 


XXVIII 

THE  LORD  IS  NOT  SLACK 


343 


XXVIII 


THE  LORD  IS  NOT  SLACK 


“ But  forget  not  this  one  thing,  beloved,  that  one  day  is  with  the 
Lord  as  a thousand  years,  and  a thousand  years  as  one  day.  The 
Lord  is  not  slack  concerning  His  promise,  as  some  count  slackness ; 
but  is  long-suffering  to  youward,  not  wishing  that  any  should  perish, 
but  that  all  should  come  to  repentance.” — 2 Peter  iii.  8,  9. 

LL  things  continue  as  they  were  from  the 


beginning  of  the  creation/1  said  the  mockers. 
It  was  foolish  therefore  to  believe  in,  or  to  think  of, 
a judgement  to  come.  In  the  words  before  us  the 
Apostle  not  only  supplies  an  answer  to  the  scorners, 
but  gives  a precious  lesson  to  Christians  for  all  time 
on  the  nature  of  God  and  His  government  of  the 
world.  It  is  but  a single  thought,  but  when  the  mind 
of  the  believer  has  grasped  its  significance,  he  will 
look  out  upon  the  world  untroubled.  No  mockery 
will  disturb  his  faith. 

But  forget  not  this  one  thingy  beloved , that  one  day  is 
with  the  Lord  as  a thousand  years , and  a thousand  years 
as  one  day . Here  the  Apostle  quotes  some  words  from 
that  psalm  (xc.)  which  is  entitled  il  A Prayer  of  Moses, 
the  Man  of  God.”  In  it  the  Psalmist  is  contrasting 
God’s  eternity  with  the  frailty  of  man  and  the  shortness 
of  human  life.  u A thousand  years  in  Thy  sight  are 
but  as  yesterday  when  it  is  past.”  But  St.  Peter  not 
only  adopts,  but  adapts,  the  words  for  his  own  purpose. 


345 


346 


THE  EPISTLES  OF  ST.  PETER 


He  wants  to  teach  the  Christians  in  their  trials  that, 
while  what  is  long  in  man’s  estimation  may  in  God’s 
providence  be  counted  but  little,  yet  through  God’s 
decree  what  to  man  appears  little  may  be  big  with 
mightiest  consequences.  He  therefore  first  inverts 
the  words  of  the  Psalmist.  One  day  is  with  the  Lord 
as  a thousand  years,  while  a thousand  years  may  be 
as  one  day.  One  day  of  His  deluge  swept  a whole 
generation  out  of  the  world,  while  His  day  of  Pentecost 
remains  potent  in  the  history  of  His  grace  for  all  the 
ages  which  are  yet  to  come.  Through  a mistaken 
literalness,  men  have  sometimes  expounded  the  lesson 
as  if  Jehovah’s  dealings  were  a question  of  arithmetic. 
Nothing  could  be  farther  from  the  Apostle’s  thought, 
who  would  have  us  know  that  of  great  and  little  God’s 
work  makes  no  account.  With  Him  there  is  no  short 
or  long  in  time.  What  He  does  is  not  to  be  measured 
by  the  petty  standards  of  humanity. 

Men  must  take  note  of  time,  for  they  feel  its  lapse 
and  its  loss.  They  are  ever  conscious  that  a period 
is  coming  after  which  what  is  undone  must  continue 
undone.  Again,  the  length  of  time  is  known  to  them 
by  the  recurrence  of  the  various  acts  of  life,  and  by 
the  weariness  which  comes  of  continued  labour,  and 
by  the  grief  of  protracted  waiting.  These  things  force 
them  to  speak  of  short  and  long,  but  with  God  it  is 
not  so.  For  Him  all  time  is  one.  He  knows  nothing 
of  toil.  Whatsoever  He  pleaseth,  that  doeth  He  in 
heaven  and  in  earth,  in  the  sea  and  in  all  deep  places 
(Psalm  cxxxv.  6).  The  Psalmist  had  attained  a true 
conception.  The  whole  world  and  all  worlds  were  in 
His  control,  and  their  order  the  working  of  His  eternal 
will.  He  needs  no  rest;  He  slumbereth  not,  nor 
sleepeth.  To  Him  there  is  no  waiting,  no  weariness. 


iii.  8,  9.] 


THE  LORD  IS  NOT  SLACK 


34  7 


Hence  the  past,  the  present,  and  the  future  are  for 
Him  one  unbroken  now. 

This  is  the  one  thing  which  the  Apostle  offers  to 
the  Christian  brethren  for  their  support  and  consolation 
against  the  scoffers.  And  the  knowledge  is  mighty 
for  those  who  grasp  it.  It  helps  them  to  cast  them- 
selves securely  upon  the  almighty  arms,  convinced 
that  God's  working  is  not  to  be  estimated  according 
to  man's  days  and  years,  but  is  certain  in  its  effect. 
One  generation  passeth  away,  and  another  cometh  ; but 
death,  they  learn,  does  not  take  men  out  of  the 
knowledge  or  the  hand  of  God,  be  it  for  mercy  they 
are  reserved,  or  for  judgement.  God  does  not  defer 
His  action  because  He  lacks  power  to  perform,  neither 
does  He  tarry  because  He  is  unmindful  of  His  servants 
or  insensible  to  what  they  endure. 

Such  thoughts  can  minister  to  the  faithful  abundant 
consolation,  and  this  was  the  desire  of  the  Apostle. 
But  they  raise  for  all  time  large  questions  which  can 
find  no  answer  here,  questions  concerning  the  lot  of 
those  who  pass  from  this  brief  day  of  life  into  the 
eternal  world  and  have  not  known  God's  will,  that 
they  might  do  it ; questions  concerning  a discipline 
which  may  yet  be  reserved  for  some  who  have  not 
bent  themselves  to  it  here,  perhaps  from  want  of  light ; 
questions  of  how  far  hope  may  extend  itself  beyond 
the  veil  which  divides  this  world  from  the  next.  Such 
questions  rise  within  many  earnest  souls,  often  rather 
for  the  sake  of  others  than  themselves  ; but  God  has 
vouchsafed  us  no  answer,  lest  men  should  wax  pre- 
sumptuous. 

The  Lord  is  not  slack  concerning  His  promise , as  some 
count  slackness . Many  things  conspire  to  make  the 
doings  of  men  to  tarry.  At  one  time  pledges  are 


348 


THE  EPISTLES  OF  ST.  PETER 


given  beyond  what  foresight  would  warrant ; and  when 
the  day  of  performance  arrives,  they  are  forced  to 
plead  that  events  have  falsified  their  expectation,  and 
they  cannot  do  the  things  that  they  would.  Again, 
men,  with  the  most  earnest  zeal,  attempt  a work 
beyond  their  powers,  and  of  necessity  have  to  delay 
the  fulfilment  of  their  promises ; while  some  are  taken 
away  untimely  from  the  midst  of  their  fellows,  ere  life 
has  enabled  them  to  achieve  what  they  counted  on 
once  as  certain.  Want  of  knowledge,  of  time,  and 
of  power  is  the  heritage  of  the  sons  of  men ; and 
therewith  conspires  not  seldom  a change  of  mind  and 
consequent  want  of  will.  But  He  with  whom  is  no 
variableness,  the  omnipotent,  omniscient,  eternal  Lord 
of  all,  is  subject  to  no  hindrance.  Whether  events 
appear  to  men  to  linger  or  to  be  sudden,  all  move 
under  the  control  of  the  same  unchanging  will.  He 
is  not  slack,  as  men  are  slack,  either  to  rescue  the 
righteous  or  to  punish  the  ungodly.  Of  this  the  son 
of  Sirach  spake  : “ The  Lord  will  not  be  slack,  neither 
will  the  Almighty  be  patient,  . . . till  He  have  taken 
away  the  multitude  of  the  proud  and  broken  the  sceptre 
of  the  unrighteous,  . . . till  He  have  judged  the  cause 
of  His  people  and  made  them  to  rejoice  in  His  mercy  ” 
(Ecclus.  xxxv.  1 8). 

Here  is  a medicine  for  fainting  souls,  of  whom  there 
must  have  been  many  among  these  Asian  Christians. 
And  it  is  a solace  furnished,  too,  by  the  teachings  of 
prophecy.  “The  vision/'  says  one,  “is  yet  for  an 
appointed  time"  (Hab.  iii.  3).  God's  will  has  ordered 
when  and  how  it  shall  be  accomplished ; all  moves  by 
His  decree.  “ At  the  end  it  shall  speak,  and  not  lie." 
There  is  no  disappointment  to  those  who  wait  upon 
the  purposes  of  God.  “ Though  it  tarry,  wait  for  it," 


iii.  8,  9.] 


THE  LORD  IS  NOT  SLACK 


349 


even  though  the  waiting  may  last  beyond  this  life, 
“ because  it  will  surely  come  ; it  will  not  tarry.  The 
just  shall  live  by  his  faith.” 

The  order  of  the  words  in  the  original  (6  Kvpios  rrjs 
enTayyeXiaf)  and  the  unwonted  construction  of  the  verb, 
of  which  no  other  example  is  forthcoming,  have 
suggested  to  some  to  render  thus  : “ The  Lord  of  the 
promise  is  not  slack.”  Even  so  the  words  give  a 
powerful  sense.  God,  who  makes  the  promise  to  men, 
is  supreme  over  all  on  which  its  faithfulness  depends, 
supreme  both  as  Maker  and  Fulfiller  of  His  word.  He 
sees  and  controls  the  end  from  the  beginning.  Blessed 
are  all  they  that  put  their  trust  in  Him. 

But  is  long-suffering  to  youward . The  Authorised 
Version  heads  “ to  usward.”  And  some  have  thought 
it  more  in  accord  with  the  Apostle’s  manner  and 
humility  to  include  himself  with  the  brethren.  The 
other  reading  is  better  supported,  and  none' will  doubt 
on  that  account  St.  Peter’s  sense  of  God’s  long-suffering 
towards  himself.  The  term  which  he  here  employs 
to  describe  the  Divine  character  implies  the  holding 
back  of  wrath.  God  might  justly  punish,  but  He  stays 
His  blow.  Men  have  sinned,  and  still  sin ; but  His  love 
prevails  above  His  anger.  The  word  is  formed  by  the 
LXX.  translators  to  render  one  expression  in  that 
passage  (Exod.  xxxiv.  6)  where  God  proclaims  unto 
Moses  the  attributes  by  which  He  would  be  known 
unto  men.  Through  all  the  list  mercy  is  the  dominant 
feature.  Term  upon  term  seems  devised  to  magnify 
the  tenderness  of  Jehovah  towards  His  people,  though 
at  last,  if  the  continual  offers  of  mercy  are  despised, 
He  u will  by  no  means  clear  the  guilty.”  No  other 
language  furnishes  such  a word,  for  no  other  people 
had  such  a knowledge  of  the  God  of  all  grace. 


35° 


THE  EPISTLES  OF  ST.  PETER 


Not  wishing  that  any  should  perish , but  that  all  should 
come  to  repentance.  We  are  wont  to  connect  statements 
like  this  with  the  gracious  messages  of  the  New  Testa- 
ment. Yet  some  saints  of  earlier  time  felt  all  that 
St.  Peter  here  teaches.  The  writer  of  Ecclesiasticus 
has  some  striking  words.  He  is  connecting  God’s  mercy 
with  the  shortness  of  man’s  life,  and  his  language  antici- 
pates in  the  main  this  teaching  of  the  Apostle  : u The 
number  of  a man’s  days  at  the  most  are  a hundred  years. 
As  a drop  of  water  unto  the  sea,  so  are  a thousand 
years  to  the  days  of  eternity.  Therefore  is  God  patient 
with  them,  and  poureth  forth  His  mercy  upon  them. 
The  mercy  of  man  is  toward  his  neighbour,  but  the 
mercy  of  God  is  upon  all  flesh ; He  reproveth,  and 
nurtureth,  and  teacheth,  and  bringeth  again  as  a shep- 
herd his  flock”  (Ecclus.  xviii.  9-14).  In  such  wise  had 
some  who  waited  for  the  consolation  of  Israel  grasped 
God’s  promises  by  anticipation,  seeing  them  afar  off  and 
being  persuaded  of  them.  Such  men  owned  themselves, 
equally  with  the  Apostle,  to  be  strangers  and  pilgrims, 
and  sought  for  that  inheritance  which  Christ  sent  him 
to  preach. 

The  word  u wishing  ” (/ SovXo/jlgvos ) implies  deliberate 
consent.  This  God  does  not  give  to  the  death  of  any 
sinner.  If  any  perish,  it  is  not  because  God  so  desired 
or  designed.  But  some  will  ask,  u Why,  then,  should 
any  perish  ? ” St.  Peter  in  this  sentence,  full  of  grace, 
supplies  the  answer.  They  continue  in  sin,  and  repent 
not.  Even  offers  of  mercy  are  of  no  avail.  But  why 
does  not  the  Almighty  Father  drive  them  to  repentance 
by  His  judgements  ? Because  He  has  made  His  children 
free,  and  asks  from  them  a willing  Service.  They  are 
to  come  to  repentance.  The  invitation  is  full  and  free. 
Christ  says,  u Come  unto  Me,  all  ye  that  labour.”  Nay, 


iii.  8,  9.] 


THE  LORD  IS  NOT  SLACK 


35i 


God  makes  at  times  a less  demand  : “ Look  unto  Me 
and  be  ye  saved,  all  ye  ends  of  the  earth.”  Could 
words  breathe  more  of  mercy  ? To  come,  to  look — that 
is  the  sole  demand.  God  bestows  all  besides.  Let 
men  but  manifest  a desire,  and  His  grace  is  poured 
forth.  He  wisheth  not  that  any  should  perish. 

And  Christ,  too,  when  He  speaks  of  the  gifts  of  the 
Holy  Spirit,  has  the  same  lesson.  The  Father,  the 
Son,  and  the  Holy  Ghost  all  conspire  to  further  the 
work  of  man’s  salvation.  u All  things,”  said  our  Lord, 
u whatsoever  the  Father  hath,  are  Mine.  Therefore  said 
I,  He  shall  take  of  Mine,  and  shall  show  ” (R.V.  declare) 
“ it  unto  you.”  But  the  eye  to  see  what  He  shows,  the 
ear  to  hear  His  declarations — these  He  asks  from  men. 
He  willeth  that  they  should  come  to  repentance,  and 
through  that  gate  should  come  to  Him. 


XXIX 

“ WHAT  MANNER  OF  PERSONS  OUGHT 
YE  TO  BE?" 


353 


23 


XXIX 


“ WHAT  MANNER  OF  PERSONS  OUGHT  YE  TO  BE?" 

“But  the  day  of  the  Lord  will  come  as  a thief;  in  the  which 
the  heavens  shall  pass  away  with -a  great  noise,  and  the  elements 
shall  be  dissolved  with  fervent  heat,  and  the  earth  and  the  works 
that  are  therein  shall  be  burned  up.  Seeing  that  these  things  are 
thus  all  to  be  dissolved,  what  manner  of  persons  ought  ye  to  be  in  all 
holy  living  and  godliness,  looking  for  and  earnestly  desiring  the 
coming  of  the  day  of  God,  by  reason  of  which  the  heavens  being  on 
fire  shall  be  dissolved,  and  the  elements  shall  melt  with  fervent  heat  ? 
But,  according  to  His  promise,  we  look  for  new  heavens  and  a new 
earth,  wherein  dwelleth  righteousness.” — 2 Peter  iii.  10-13. 


HE  Apostle,  ever  earnest  to  put  the  brethren  in 


mind  of  the  things  they  had  heard  or  read,  never 
fails  to  follow  his  own  precept.  His  thoughts  per- 
petually go  back  to  the  words  of  Jesus,  of  which  the 
passage  before  us  is  but  one  example  out  of  many. 
“ If  the  master  of  the  house  had  known  in  what  hour 
the  thief  was  coming,  he  would  have  watched  ” (Luke 
xii.  39).  So  spake  Christ  to  the  disciples  when  urging 
them  to  be  like  unto  servants  that  look  for  the  coming 
of  their  lord.  To  the  Master’s  parable  St.  Peter  now 
gives  its  application  : But  the  day  of  the  Lord  will  come 
as  a thief.  He  means  first  to  mark  the  unexpected 
advent,  which  steals  upon  men  when  they  least  think 
of  it.  Sinners  will  have  lulled  themselves  into  security, 
and  the  thought  farthest  from  their  minds  will  be  the 
all-important  preparation.  St.  Paul  uses  the  same 


355 


356 


THE  EPISTLES  OF  ST.  PETER 


figure  in  speaking  of  the  same  subject  (i  Thess.  v.  2), 
from  which  passage  the  words  “in  the  night ” have 
found  their  way  into  the  text  of  St.  Peter,  to  which, 
as  the  Revised  Version  indicates,  they  do  not  belong. 
And  in  the  Epistle  to  the  Hebrews  the  Apostle  has 
defined  the  preparation  which,  joined  with  patience, 
should  keep  men  in  readiness  for  the  certain  advent : 
“ Exhorting  one  another,  and  so  much  the  more  as  ye 
see  the  day  approaching”  (Heb.  x.  25). 

St.  Peter  passes  on  to  tell  of  the  terrors  which  shall 
attend  on  that  day.  Here  ^also  he  has  in  mind  the 
words  of  his  Master,  who,  after  a prophecy  of  the 
destruction  of  Jerusalem,  spake  of  that  greater  coming 
of  the  Son  of  man  of  which  the  overthrow  of  the  Holy 
City  was  to  be  but  a partial  type  : “ There  shall  be  signs 
in  sun  and  moon  and  stars,  and  upon  the  earth  distress 
of  nations,  in  perplexity  for  the  roaring  of  the  sea 
and  the  billows,  men  fainting  for  fear  and  for  expecta- 
tion of  the  things  that  are  coming  on  the  world,  for  the 
powers  of  the  heavens  shall  be  shaken  ” (Luke  xxi.  25  ; 
Matt.  xxiv.  29).  With  the  Lord’s  language  for  his 
warrant,  he  paints,  largely  in  the  words  of  the  prophets 
of  old,  the  things  which  shall  befall  the  world  in  that 
great  and  notable  day  : In  the  which  the  heavens  shall 
pass  away  with  a great  noise)  and  the  elements  shall  be 
dissolved  with  fervent  heatf  and  the  earth  and  the  works 
that  are  therein  shall  be  burned  up.  Isaiah  had  used 
like  words  of  old  : u All  the  host  of  heaven  shall  be 
dissolved,  and  the  heavens  shall  be  rolled  together  as 
a scroll  ” (Isa.  xxxiv.  4)  ; and  in  another  place  he  speaks 
(xxiv.  19)  of  the  earth  as  utterly  broken,  clean  dissolved, 
moved  exceedingly ; Micah  has  to  proclaim  the  coming 
of  the  Lord,  and  he  pictures  it  thus  : “ The  mountains 
shall  be  molten  under  Him,  and  the  valleys  shall  be 


iii.  10-13.]  “ WHAT  MANNER  OF  PERSONS 


357 


cleft  as  wax  before  the  fire  ” (Micah  i.  4)  ; and  Nahum, 
describing  the  day  of  the  Lord  which  he  foresaw  was 
coming  upon  Nineveh,  says,  “The  mountains  quake 
at  Him,  and  the  hills  melt ; and  the  earth  is  upheaved 
- at  His  presence,  yea  the  world  and  all  that  dwell 
therein. ” It  is  St.  Peter’s,  by  the  light  of  the  words 
of  Jesus,  to  read  their  full  purport  into  these  prophetic 
messages,  and  to  teach  those  upon  whom  the  ends 
of  the  ages  are  come  that  all  these  things  will  have 
their  consummation  in  that  coming  of  the  Lord  which 
shall  be  the  close  of  these  latter  days. 

When  thus  considered  his  description  contains  many 
striking  details.  “The  heavens  will  pass  away.” 
Christ  Himself  had  so  spoken,  not  of  heaven  only, 
but  of  the  earth  also.  His  word  was  the  same  which 
Peter  employs,  but  He  used  it  in  the  same  sentence 
thus  : “ My  word  will  not  pass  away  ” (Matt.  xxiv.  35). 
That  is  the  one  thing  to  which  we  may  trust.  All  else 
will  be  destroyed  or  changed.  Only  those  who  are  in 
Christ  will  be  fit  for  the  new  order.  For  them  old 
things  are  passed  away ; behold,  they  are  become  new 
(2  Cor.  v.  17).  They  have  been  purified  by  the  fire 
of  the  Holy  Spirit,  and  so  can  abide  the  day  of  Christ’s 
coming. 

To  describe  the  dread  process  he  has  a striking 
word,  which,  like  so  many  of  the  Apostle’s  expressions, 
is  used  nowhere  else  in  the  New  Testament : “ With 
a great  noise  ” (poc&Sov).  It  is  applied  to  many  sounds 
of  terror : to  the  hurtling  of  weapons  as  they  fly 
through  the  air ; to  the  sound  of  a lash  as  it  is  brought 
down  for  the  blow ; to  the  rushing  of  waters ; to  the 
hissing  of  serpents.  He  has  chosen  it  as  if  by  it  he 
would  unite  many  horrors  in  one. 

Then  the  thought  of  nature’s  dissolution.  All  that 


358 


THE  EPISTLES  OF  ST.  PETER 


was  bound  together  at  the  Creation,  and  then  received 
a law  of  cohesion  which  sustained  it  thenceforth,  will  be 
cast  loose,  the  compacted  world  dissolved.  These 
things  have  been  thought  of  as  emblems  of  stability. 
God  hath  made  the  round  world  so  fast  that  it  cannot 
be  moved  (Psalm  civ.  5),  but  He  who  made  can  also 
unmake.  How  foolish  then  must  they  be  who  bound 
their  thoughts  and  aims  by  what  the  world  can  give, 
making  themselves  thereby  of  the  earth,  earthy,  and  so 
sure  to  fail  when  that  is  destroyed.  And  what  are 
those  works  that  are  in  the  earth  of  which  the  Apostle 
speaks  ? Do  the  words  mean  no  more  than  “ the 
world  and  all  that  therein  is,”  a phrase  so  common  in 
Scripture  ? At  first  sight  it  appears  so.  But  some 
most  ancient  manuscripts,  instead  of  u shall  be  burned 
up,”  read  “ shall  be  discovered.”  Of  this  the  Revised 
Version  takes  note  on  its  margin.  From  this  reading 
the  mind  goes  to  the  words  of  the  Preacher,  “ God 
shall  bring  every  work  into  judgement,  with  every  hidden 
thing,  whether  it  be  good  or  whether  it  be  evil  ” (Eccles. 
xii.  14).  The  sense  is  thus  bound  closer  with  the 
coming  of  the  day  of  the  Lord. 

Seeing  that  these  things  are  thus  all  to  be  dissolved , 
what  manner  of  persons  ought  ye  to  be  in  all  holy  living 
and  godliness  ? The  Apostle  says  more  than  “ are  to 
be  dissolved.”  His  word  signifies  “are  being  dis- 
solved.” The  event  is  so  sure,  and  the  interests 
involved  so  weighty,  that  he  speaks  of  it  as  present, 
that  thus  he  may  more  forcibly  urge  his  lesson  of 
preparation.  “ What  manner  of  persons  ought  ye  to 
be  ? ” Christ  had  supplied  the  answer,  and  so  St.  Peter 
gives  none  : “ Let  your  loins  be  girded  about,  and  your 
lamps  burning,  and  ye  yourselves  like  unto  men  looking 
for  their  lord  ” (Luke  xii.  25).  The  figures  imply  readi- 


iii.  10-13.]  “ WHAT  MANNER  OF  PERSONS 


359 


ness  for  any  service,  most  of  all,  to  an  Eastern  mind, 
readiness  to  set  forth  on  a journey.  Such  should  ever 
be  the  attitude  of  those  who  are  but  sojourners  and 
pilgrims.  And  by  his  words  the  Apostle  intimates  how 
this  preparedness  should  enter  into  every  relation  of 
the  Christian  life.  The  translation  says,  “ in  all  holy 
living  and  godliness  ” ; but  in  the  Greek  there  is  no 
word  for  all.  Literally  the  words  are  “ in  holy  con- 
versations and  godlinesses.”  In  English  we  could  not 
use  words  thus.  Hence  the  device  of  the  translators 
to  come  as  near  to  the  sense  as  is  possible.  But  if  we 
carry  with  us  the  thought  contained  in  these  plural 
words,  we  see  how  St.  Peter  teaches  by  them  that  in 
our  daily  life  and  work  as  well  as  in  our  religious 
exercises  we  should  be  ever  watchful,  ever  ready.  Our 
life  with  men  and  with  God  should  be  stamped  as 
“Holiness  unto  the  Lord.”  By  such  a walk  we  shall 
'keep  ourselves  apart  from  sinners,  and  be  helped  thus 
far  to  keep  away  from  sin.  And  the  godliness  of 
which  he  speaks  springs,  as  he  has  already  taught 
(i.  6)  in  this  Epistle,  from  a patient  waiting  on  the 
Lord.  Thus  the  whole  attitude  of  the  Christian 
becomes  one  of  wakeful  readiness.  He  is  of  those  of 
whom  it  is  said,  “ Blessed  are  those  servants  whom 
their  lord  when  he  cometh  shall  find  watching.” 
Looking  for  and  earnestly  desiring  the  coming  of  the  day 
of  God,  by  reason  of  which  the  heavens  being  on  fire  shall 
be  dissolved,  and  the  elements  shall  melt  with  fervent  heat . 
The  question  of  the  mockers,  “ Where  is  the  promise 
of  His  coming?”  will  not  disturb  those  whose  lives  are 
thus  made  ready.  That  coming  fills  their  every  thought, 
moulds  every  desire,  controls  and  chastens  every  action. 
For  not  only  do  they  look  for  it : they  long  for  it,  and 
earnestly  desire  it.  For  to  be  with  Christ  is  far  better. 


THE  EPISTLES  OF  ST.  PETER 


360 


Hence  they  hear  of  the  melting  elements  and  the  fires 
of  heaven  without  alarm.  With  them  it  is  as  with 
the  Hebrew  children  in  the  days  of  Nebuchadnezzar. 
The  fires  which  others  dread,  and  by  reason  of  which 
the  heavens  dissolve  and  the  elements  melt,  will  have 
no  power  over  them  save  to  loose  their  bonds,  to  free 
them  from  the  burden  of  the  flesh,  to  further  that 
change  from  the  natural  to  the  spiritual  which  St.  Paul 
teaches  we  must  all  undergo ; while  with  them  there 
will  be  the  Son  of  God.  And  thus  they  will  attain  to 
their  desire,  and  become  partakers  of  the  Divine  nature. 

But  the  translation  “ earnestly  desiring  ” by  no  means 
exhausts  the  significance  and  solemnity  of  St.  Peter’s 
word.  The  Authorised  Version  rendered  it  “ hasting 
unto  the  coming  of  the  day  of  God  ” ; but  the  word 
u unto  ” is  not  in  the  Greek,  though  the  verb  means 
u hastening.”  The  word  is  found  in  the  LXX.  of 
Isa.  xvi.  5,  where  the  Authorised  Version  translates 
the  Hebrew  by  u hasting  righteousness  ” and  the 
Revised  by  “ swift  to  do  righteousness.”  But  though 
a king,  as  in  that  passage,  may  be  said  to  hasten  righ- 
teousness by  being  swift  to  do  it,  is  there  any  sense  in 
which  men  could  be  said  to  hasten  the  coming  of  the 
day  of  God  ? It  seems  as  though  Christ  intended  to 
set  such  an  aim  before  His  servants.  Before  He  was 
crucified  He  spake  that  prophetic  promise,  H I,  if  I be 
lifted  up,  will  draw  all  men  unto  Me.”  When  He  had 
been  lifted  up  on  the  cross  and  as  a testimony  to  His 
Godhead,  lifted  up  from  the  grave,  He  gave  His  com- 
mission to  the  Apostles  : u Go  ye  therefore  and  make 
disciples  of  all  the  nations.  . . . Lo,  I am  with  you 
alway,  even  unto  the  end  of  the  world.”  He  promised 
His  Spirit  also  to  be  their  Guide  into  all  truth. 

Thus  were  they  sent  to  be  heralds  of  and  labourers 


iii.  10-13.]  “WHAT  MANNER  OF  PERSONS”  361 

for  His  kingdom  ; and  one  of  them  has  testified  to  the 
abundance  of  the  aid  bestowed : “ I can  do  all  things 
through  Christ  that  giveth  me  power.”  But  he  who 
thus  spake  could  say  to  his  converts,  “ Be  ye  imitators 
of  me,  even  as  I also  am  of  Christ  ” (1  Cor.  xi.  1).  In 
this  way  men  can  lift  up  Christ ; in  this  way  can  they 
draw  men  to  Him.  And  to  do  this  by  examples  of  holy 
living  and  godliness  is  the  work  which  He  has  com- 
mitted to  His  Church,  to  let  the  light  of  Christian 
lives  shine  before  men  in  such  wise  that  they  may  be 
won  for  Him.  And  when  we  see  His  kingdom’s  slow 
advance,  St.  Peter’s  question  is  turned  into  a reproach, 
“ What  manner  of  men  ought  ye  to  be  ? ” 

But,  according  to  His  promise , we  look  for  new 
heavens  and  a new  earth , wherein  dwelleth  righteousness. 
All  creation  was  marred  at  the  Fall.  It  groaneth  and 
travaileth  until  now  in  pain  along  with  the  sons  of 
men.  It  was  made  subject  unto  vanity,  but  that  was 
by  reason  of  God,  who  made  it  thus  subject  in  hope 
that  it  shall  be  delivered,  along  with  man,  from  the 
bondage  of  corruption.  And  that  victory  was  promised 
from  the  first.  The  seed  of  the  woman  shall  not 
always  be  the  spoil  of  the  serpent.  The  world  was  in 
many  ways  kept  alive  to  this  thought.  A race  was 
promised  from  whom  all  nations  should  be  blessed. 
God  established  a kingdom  to  represent  His  rule  in  the 
world,  and  at  length  Isaiah  was  inspired  to  tell  of  new 
heavens  and  a new  earth  (Isa.  lxv.  17).  He  too 
foresaw  that  this  was  for  a reign  of  righteousness, 
that  it  pointed  to  a time  when  the  wickedness  of  the 
wicked  had  come  to  an  end : <l  The  sun  shall  be  no 
more  thy  light  by  day,  neither  the  moon  by  night ; for 
the  Lord  shall  be  thy  everlasting  light,  and  as  for  thy 
people,  they  shall  all  be  righteous.”  And  Christ  while 


362 


THE  EPISTLES  OF  ST.  PETER 


on  earth  endorsed  the  prophetic  word  : “ I go  to  prepare 
a place  for  you.  I will  come  again  and  receive  you 
unto  Myself,  that  where  I am,  there  shall  My  servant 
be.” 

Hence  St.  Peter  says,  “ According  to  His  promise  we 
look  forward.”  And  by  using  the  same  he  identifies 
the  new  heavens  and  the  new  earth  with  the  coming  of 
the  day  of  God.  The  believer  heeds  no  more  the 
mockers  who  ask,  “ Where  is  the  promise  of  His 
coming  ? ” Pie  can  look  and  lift  up  his  head,  assured 
that  his  redemption  draweth  nigh.  For  his  expectation 
has  been  fostered  through  a life  of  holy  conversation 
and  godliness,  and  the  assurance  of  the  day  of  God  is 
firm,  for  the  kingdom  of  God  is  set  up  within  him. 

And  the  consolation  of  the  promise  consists  largely 
in  the  thought  that  in  the  new  creation  righteousness 
will  dwell,  will  make  its  home.  First,  there  will  be 
Christ  the  righteous,  who  is  also  our  righteousness ; 
and  all  the  hindrances  and  stumbling-blocks  of  this  life 
will  be  removed.  Here  the  sojourners  and  pilgrims 
abide  for  the  time  amid  many  foes  and  countless  perils ; 
then  they  will  be  delivered  even  from  their  own 
frailties.  As  their  home  is  new-created,  so  they  shall 
become  new  creatures.  So  their  thought,  their  prayer, 
their  struggle,  is  ever,  Sursum  corda ; and  day  by  day 
they  are  bound  less  to  earth  and  realise  more  of  heaven. 

“ The  distant  landscape  draws  not  nigh 
For  all  our  gazing,  but  the  soul 
That  upward  looks  may  still  descry 

Nearer  each  day  the  brightening  goal.” 


- 


XXX 

“BE  YE  SEED  FA  ST,  UNMOVABLE ” 


363 


XXX 


“BE  YE  STEDFAST,  UNMOVABLE-’’ 

“ Wherefore,  beloved,  seeing  that  ye  look  for  these  things,  give 
diligence  that  ye  may  be  found  in  peace,  without  spot  and  blameless 
in  His  sight.  And  account  that  the  long-suffering  of  our  Lord  is 
salvation ; even  as  our  beloved  brother  Paul  also,  according  to  the 
wisdom  given  to  him,  wrote  unto  you ; as  also  in  all  his  epistles, 
speaking  in  them  of  these  things ; wherein  are  some  things  hard  to 
be  understood,  which  the  ignorant  and  unstedfast  wrest,  as  they  do 
also  the  other  Scriptures,  unto  their  own  destruction.  Ye  therefore, 
beloved,  knowing  these  things  beforehand,  beware  lest,  being  carried 
away  with  the  error  of  the  wicked,  ye  fall  from  your  own  stedfastness. 
,But  grow  in  the  grace  and  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ.  To  Him  be  the  glory  both  now  and  for  ever.  Amen.” — 
2 Peter  iii.  14-18. 

IN  these  solemn  closing  words  the  Apostle  sums  up 
his  exhortations  and  warnings.  His  admonition  is 
of  a twofold  character.  First,  he  urges  the  brethren  to 
strive  after  stedfastness,  but  to  beware  of  sinking  into 
a'  careless  security  which  may  make  them  an  easy 
prey  to  false  guides.  u Stand  fast/’  he  would  say,  u and 
be  ever  watchful  against  falling.”  Then,  let  your  Chris- 
tian life  be  one  of  steady,  constant,  temperate  progress  ; 
let  it  imitate  God's  works  in  nature,  which  wax,  man 
sees  not  how  or  when,  by  drawing  constantly  from  the 
hidden  sources  which  minister  life  and  increase.  Let 
believers  seek  thus  that  in  their  lives  there  may  grow 
from  God's  seed  of  faith  first  the  blade,  then  the  ear, 
then  the  full  corn  in  the  ear,  to  yield  some  thirty,  some 

365 


366 


THE  EPISTLES  OF  ST.  PETER 


sixty,  some  a hundredfold,  to  the  praise  and  glory  of 
the  Lord  of  the  harvest. 

Wherefore , beloved , seeing  that  ye  look  for  these  things , 
give  diligence  that  ye  may  be  found  in  peace , without  spot 
and  blameless  in  His  sight.  The  whole  passage  runs 
over  with  Christian  affection ; a very  working  out  it 
is  in  a believers  life  of  Christ’s  teaching,  “ By  this 
shall  all  men  know  that  ye  are  My  disciples,  if  ye  love 
one  another.”  Love  to  the  brethren,  love  to  his  fellow- 
apostle,  breathes  in  every  line  of  these  final  sentences. 
Beloved  are  the  Churches,  beloved  his  fellow-labourer. 
And  he  is  never  weary  of  repeating  that  word  “ looking 
for,”  which  marks  the  true  attitude  of  the  Christian 
pilgrim : Seeing  that  ye  look  for  the  coming  of  the 
day  of  God.  Before  he  had  said,  We  look  for  it ; now 
he  brings  the  lesson  nearer  home  to  every  one  of  them  : 
Ye  are  looking  for  these  things.  Be  ye  therefore  ready. 
Give  diligence  that  ye  may  be  found  in  peace  by  Christ 
when  He  appears. 

Peace  is  the  bond  which  clasps  together  the  brother- 
hood of  Christ.  But  things  which  need  a bond  are 
prone  to  break  asunder,  and  St.  Paul  marks  the  care 
which  is  needed  in  this  matter  by  using  the  same  word 
( cnrovSa^ovTes ) which  St.  Peter  employs  here.  And  his 
list  of  the  virtues  which  make  for  peace  shows  how 
much  anxiety  is  needed:  “With  all  lowliness  and 
meekness,  with  long-suffering  forbearing  one  another  in 
love,  giving  diligence  to  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace  ” (Eph.  iv.  2).  Such  are  the  graces 
to  be  fostered  by  those  who  look  for  the  Lord’s  coming. 
The  Hebrew  knew  no  nobler  word  to  use  for  blessing 
than  “ Peace  be  with  you.”  Christ  at  His  parting  says 
to  His  disciples,  “ My  peace  I leave  with  you  ; My  peace 
I give  unto  you.”  It  embraces  reconciliation  with  God 


iii.  14-18.]  “ BE  YE  STEDFAST,  UNMOVABLE 


367 


and  union  with  the  brethren  ; it  is  a treasure  worthy 
of  all  striving  for,  and  when  attained  it  passeth  all 
understanding. 

They  who  are  looking  for  Christ  will  strive  to  become 
like  Him.  Christ  came  down  from  heaven  and  assumed 
humanity  that  His  brethren  might  take  courage  for 
this  lofty  aim.  The  Apostle  (1  Peter  i.  19)  has  spoken 
of  Him  as  a lamb  without  spot  and  blemish,  and  this 
ideal  purity  he  now  sets  before  the  brethren.  For  he 
knows  that  to  strive  after  it  will  sunder  them  from  the 
corruptions  of  those  false  teachers  whom  he  has  called 
“ spots  and  blemishes  ” (ii.  13)  in  the  Christian  society. 
Instead  of  denying  the  Master  that  bought  them,  they 
will  be  hearkening  constantly  for  His  voice.  Thus  will 
they  become  clean  through  the  word  which  He  speaks 
unto  them  (John  xv.  3).  For  His  voice  is  ever  helpful ; 
and  abiding  in  Him,  they  will  bring  forth  much  fruit. 

And  account  that  the  long-suffering  of  our  Lord  is 
salvation.  The  mockers  had  made  the  delay  of  God’s 
day  the  subject  of  their  scoffing.  “It  tarries,”  said  they, 
“ because  it  is  never  coming.”  Their  speech  was,  in 
fact,  a challenge  : “ If  it  is  to  come,  let  it  come  now.” 
The  Christian  is  of  another  mind.  His  heart  is  full 
of  thankfulness  for  the  mercy  which  allows  time  for  that 
diligence  which  his  preparation  demands.  St.  Paul 
expresses  this  feeling  concerning  God’s  dealings  with 
himself : “For  this  cause  I obtained  mercy,  that  in 
me  as  chief  might  Jesus  Christ  show  forth  all  His 
long-suffering,  for  an  example  of  them  which  should 
hereafter  believe  on  Him  unto  eternal  life  ” (1  Tim.  i.  16). 
And  the  opportunity  thus  granted  him  that  Apostle 
used  to  the  full ; yet  ever  mindful  was  he  not  only  from 
whom  was  the  mercy,  but  also  from  whom  came  the 
power  which  was  with  him  in  his  diligence : “I 


368 


THE  EPISTLES  OF  ST.  PETER 


laboured  more  abundantly  than  they  all,  yet  not  I,  but 
the  grace  of  God  which  was  with  me.”  And  in  another 
place  (Phil.  i.  22),  though  he  longs  to  be  released  from 
life  and  to  be  with  Christ,  he  recognises  that  there  may 
be  a Divine  purpose  in  delaying  that  day  of  God  also, 
that  to  live  in  the  flesh  may  be  the  fruit  of  his  labour  ; 
and  if  this  be  so,  he  is  content. 

For  the  believer  thinks  not  only  of  his  own  salvation 
and  his  own  opportunities.  The  Christian’s  faith  is 
not  selfish.  He  beholds  how  large  a part  of  the  world 
is  not  yet  subject  unto  Christ,  and  owns  in  the  delay 
of  the  day  of  the  Lord  a wealth  of  abundant  grace, 
offering  salvation  still  to  all  who  will  accept  it. 

Even  as  our  beloved  brother  Paul  alsof  according  to 
the  wisdom  given  to  him , wrote  unto  you . Some,  who 
have  restricted  the  allusion  of  St.  Peter  here  to  the 
“ long-suffering  ” of  God,  have  thought  that  the  Epistle 
to  the  Romans  is  intended.  That  letter  is  the  only  one 
in  which  St.  Paul  speaks  generally  on  this  subject. 
In  ii.  4 he  asks,  “ Despisest  thou  the  riches  of  God’s 
goodness,  and  forbearance,  and  long-suffering,  not 
knowing  that  the  goodness  of  God  leadeth  thee  to 
repentance  ? ” and,  again,  asks  another  question  : 
“ What  if  God,  willing  to  show  His  wrath  and  to  make 
His  power  known,  endured  with  much  long-suffering 
vessels  of  wrath  fitted  unto  destruction,  and  that  He 
might  make  known  the  riches  of  His  glory  upon  vessels 
of  mercy  ? ” (ix.  22).  Others,  considering  the  great 
subject  of  the  day  of  God  to  be  specially  present  to 
St.  Peter’s  mind,  have  found  parallels  in  the  two 
epistles  to  the  Thessalonians.  It  has  also  been 
pointed  out  that  Silvanus  was  with  St.  Paul  when 
these  letters  were  written,  and  that  through  him 
(1  Peter  v.  12)  their  import  might  have  been  brought  to 


iii.  14-18.]  “BE  YE  STEDFAST,  UNMOVABLE 


369 


the  knowledge  of  the  Asiatic  congregations.  But  we 
know  too  little  of  the  intercommunication  of  the 
Churches  of  Europe  and  Asia  to  arrive  at  a conclusion, 
while  the  definite  statement  “ wrote  unto  you  ” seems 
certainly  to  refer  to  some  letter  addressed  to  the 
Churches  of  Asia.  Among  these,  beside  the  Galatians, 
were  the  Ephesians  and  the  Colossians.  Reference 
has  already  been  made  to  the  way  in  which  St.  Paul 
speaks  in  his  first  epistle  to  Timothy  of  the  long- 
suffering  of  God  towards  himself.  Would  the  letter  to 
the  bishop  of  Ephesus  be  held  too  personal  for  its  contents 
in  some  form  to  be  imparted  to  the  whole  Church  ? 
Then  in  the  Ephesian  epistle  such  a passage  as  ii.  4-7 
may  well  have  been  in  St.  Peter’s  thoughts : “ God, 
being  rich  in  mercy,  . . . quickened  us  together  with 
Christ,  . . . that  in  the  ages  to  come  He  might  show 
the  exceeding  riches  of  His  grace  in  kindness  towards 
us  in  Jesus  Christ,”  or  Col.  i.  19,  20  : u It  was  the 
good  pleasure  of  the  Father  that  in  Him  should  all 
the  fulness  dwell,  and  through  Him  to  reconcile  all 
things  unto  Himself,  having  made  peace  through  the 
blood  of  His  cross.”  But  there  is  no  reason  from  St. 
Peter’s  words  to  assume  that  he  is  referring  to  an 
extant  epistle.  He  may  have  known  of  a letter  to  the 
brethren  in  Asia  of  which  we  have  no  trace.  Of  one 
thing  we  may  be  sure : that  his  words  had  a definite 
sense  for  those  to  whom  they  were  written. 

But  his  reference  to  St.  Paul  has  much  interest  for 
other  reasons.  Among  these  brethren  there  would  be 
current  many  memories  of  the  great  Apostle  to  whose 
labour  the  formation  of  these  Churches  was  chiefly  due. 
His  name  would  for  them  add  weight  to  St.  Peter’s 
admonitions.  The  mention  of  the  wisdom  Divinely 
given  to  him  would  remind  the  Galatians  at  least  how 

24 


370 


THE  EPISTLES  OF  ST.  PETER 


foolish  had  been  their  doubts  and  waverings  in  by- 
gone days.  While,  as  they  knew  how  one  apostle  had 
withstood  the  other  when  he  saw  that  he  was  to  be 
blamed,  such  words  as  these  from  St.  Peter  would 
come  with  double  force.  Most  of  all,  while  the 
teachers  of  error  were  perverting  St.  Paul’s  language 
for  an  occasion  to  the  flesh,  it  was  good  that  the 
Churches  should  be  reminded  that  he  ever  taught  men 
to  strive  after  lives  without  spot  and  blemish  and  had 
given  no  licence  to  the  excesses  for  which  his  words 
were  offered  as  a warrant. 

As  also  in  all  his  epistles , speaking  in  them  of  these 
things.  From  this  it  appears  that  it  is  the  whole  drift 
of  St.  Peter’s  letter,  its  warnings  as  well  as  its  counsels, 
which  is  in  harmony  with  the  words  of  St.  Paul.  But 
we  need  not  assume  that  St.  Peter’s  readers  were 
acquainted  with  all  the  fellow-Apostle’s  writings.  He 
is  telling  them  what  his  own  experience  has  proved. 

Wherein  are  some  things  hard  to  be  understood \ which 
the  ignorant  and  unstedfast  wresty  as  they  do  also  the 
other  Scriptures , unto  their  own  destruction.  This  passage 
is  noteworthy  as  the  only  place  in  the  New  Testament 
in  which  the  writings  of  the  Apostles  are  regarded  as 
ranking  with  the  Scriptures  of  the  old  covenant. 
Everywhere  else  u Scripture  ” means  the  Old  Testa- 
ment. Yet,  as  the  Apostles  were  passing  away,  it 
must  have  begun  to  be  felt  that  a time  was  coming 
when  great  authority  would  attach  to  their  words,  as 
of  persons  who  had  seen  the  Lord.  St.  Peter  has  just 
spoken  of  the  wisdom  which  was  given  to  St.  Paul. 
That  wisdom  came  from  the  same  source  as  the 
illumination  of  the  prophets ; and  it  is  not  unnatural, 
after  such  an  allusion,  that  his  writings  should  be 
classed  with  those  of  old  time.  Both  were  subjected 


iii.  14-18.]  “BE  YE  STEDEAST,  UNMOVABLE 


37i 


to  the  same  treatment.  So  perversely  had  the  Old 
Testament  been  read  that  when  He  came  of  whom  it 
spake — came  to  those  who  held  the  volume  in  their 
hands,  and  who  regarded  it  with  much  show  of  reve- 
rence— He  was  not  recognised.  His  people  had  blinded 
their  eyes.  Just  so  was  it  faring  with  that  u freedom  ” 
of  which  St.  Paul  had  said  so  much  to  the  Galatian 
Church.  Wrested  from  its  true  meaning,  it  was  put 
forward  as  if  it  gave  warranty  and  encouragement  for 
the  life  of  the  libertine. 

That  many  things  in  the  writings  of  St.  Paul  are 
difficult  to  comprehend  is  beyond  question.  He  more 
than  any  of  the  New  Testament  writers  works  out  the 
principles  of  Christ’s  teaching  in  their  consequences. 
He  deals  most  fully  with  the  great  questions  which 
circle  round  the  doctrine  of  redemption ; with  election 
and  justification  ; with  the  casting  off  of  God’s  ancient 
people  and  the  certainty  of  their  restoration  ; with  the 
objects  of  faith,  the  things  hoped  for,  but  as  yet  unseen  ; 
with  the  resurrection  of  the  body  and  the  changes 
which  shall  pass  upon  it ; and  with  the  nature  of  the 
life  to  come.  He  of  all  men  realised  to  the  full  the 
length,  and  breadth,  and  depth,  and  height  of  the  love 
of  God,  and  spake  in  his  letters  of  much  which  passeth 
knowledge. 

But  in  St.  Peter’s  word  (Svavorjra)  u hard  to  be 
understood  ” there  appears  to  be  the  thought  that  men’s 
difficulties  arise  in  part  because  they  look  on  these 
subjects  as  studies  for  the  intellect  (z/ofis)  alone,  and 
fail  for  this  reason  to  attain  to  the  best  knowledge 
which  is  given  to  man.  It  is  of  God’s  order  that  for 
the  lessons  which  come  from  Him  He  also  imparts  the 
power  of  true  discernment.  Those  who  approach  the 
study  of  Christian  truth  as  a cold  intellectual  exercise, 


372 


THE  EPISTLES  OF  ST.  PETER 


in  the  comprehension  of  which  heart  and  soul  bear  no 
part,  will  go  away  empty,  and  as  dark  almost  as  they 
come. 

The  “ wresting  ” of  which  St.  Peter  here  speaks  may 
come  either  of  the  misuse  of  single  terms,  just  as  the 
apostles  of  licence  put  a wrong  sense,  for  their  own  ends, 
on  St.  Paul's  u liberty,"  or  it  may  be  the  effect  of  sever- 
ing a lesson  from  its  occasion  and  its  context.  Such  per- 
version also  happened  to  St.  Paul's  doctrine.  To  those 
who,  like  the  Galatians,  had  been  drawn  back  to  an 
undue  estimate  of  the  legal  ordinances  of  Judaism,  the 
Apostle,  as  a corrective,  had  exalted  faith  far  above 
outward  observances  ; and  there  soon  arose  those  who 
under  his  language  sheltered  themselves  in  a dissolute 
Antinomianism.  The  same  befell  in  later  days  when 
Agricola  and  the  Solifidians  perverted  Luther’s  teaching 
of  justification  by  faith.  And  when  such  misleading 
guides  find  hearers  who  are  u ignorant  and  unstedfast,” 
the  false  lessons,  which  always  have  the  frailties 
of  humanity  to  back  them,  gain  many  adherents. 
To  the  thoughtless  such  teaching  is  seductive,  and  is 
unsuspected  because  it  puts  on  a semblance  of  affinity 
with  truth.  Hence  grow  those  ruptures  of  the  Chris- 
tian body,  those  heresies  which  lead  to  destruction 
(n.  i). 

Ye  therefore , beloved , knowing  these  things  beforehand} 
beware  lesty  being  carried  away  with  the  error  of  the  wicked , 
ye  fall  from  your  own  stedfastness.  In  the  first  chapter 
the  Apostle  has  already  (ver.  1 2)  addressed  the  converts 
as  those  who  knew  the  things  of  which  he  wrote  and 
needed  only  to  be  put  in  mind,  who  were  established 
in  the  truth,  and  not  to  be  classed  with  the  ignorant  and 
unstedfast.  Yet  for  all  there  is  need  of  watchfulness. 
The  lies  which  are  abroad  clothe  themselves  in  the  garb 


Hi.  14-18.]  “ BE  YE  STEDFAST , UNMOVABLE 


373 


of  truth,  wresting  the  Scriptures.  “Therefore,”  says 
he,  “ guard  yourselves  ” {^vXdaaeaOe).  The  word  is  not 
only  a notice  against  dangers  from  without,  but  an 
admonition  to  watchfulness  within.  The  wandering  of 
the  lawless  may  beguile  ; to  many  it  has  attractions. 
But  if  they  join,  that  company  and  follow  with  them, 
the  end  will  be  a shipwreck  of  the  whole  Christian  life. 
The  verb  (ifCTriTTreLv)  is  that  which  we  find  (Acts  xxvii. 
26,  29)  in  the  description  of  the  wreck  at  Melita,  when 
the  sailors  feared  lest  they  should  be  cast  ashore 
on  rocky  ground.  It  is  against  a moral  peril  of  even 
more  terrible  character  that  St.  Peter  warns  the 
Churches  ; and  the  contrast  is  most  instructive  which 
is  pictured  in  the  two  words  by  which  he  defines  error 
and  stedfastness.  The  former  (ifkavrj)  betokens  a 
ceaseless  wandering,  a life  without  a plan,  a voyage 
without  rudder  or  compass,  every  stage  made  in  doubt, 
^uncertainty,  and  peril ; the  other  word  ( arrjpcyfjib 9) 
tells  of  firmness,  fixity,  and  strength,  and  comes  fitly 
into  the  exhortation  of  that  Apostle  whose  charge  was, 
“ When  thou  art  converted,  strengthen  ” (cmjpi^ov)  “ thy 
brethren  ” (Luke  xxii.  32).  “ This  stedfastness,”  he 

says,  “is  now  your  own”  (18lov)  ; “barter  it  not  away 
for  any  illusions  of  wayward  error.” 

But  grow  in  the  grace  and  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ . As  if  to  attest  his  own  stedfast- 
ness, he  ends  as  he  had  begun.  “ Grace  unto  you  and 
peace  be  multiplied,”  was  the  opening  greeting  of  his  first 
letter,  to  which  in  his  second  he  adds,  “ through  the 
knowledge  of  God  and  of  Jesus  our  Lord.”  But  there 
is  great  significance  in  the  way  in  which  St.  Peter’s 
.words  hang  together  in  this  verse.  The  structure  of 
the  sentence  shows  that  he  intends  to  say  not  only 
that  grace  is  the  gift  of  Jesus  Christ,  but  that  from  Him 


374 


THE  EPISTLES  OF  ST.  PETER 


comes  also  all  knowledge  that  is  worthy  of  the  name, 
a lesson  most  fitting  and  most  necessary  in  those  days, 
when  teachers,  who  claimed  to  be  possessors  of  a 
special  higher  knowledge,  were  denying  Jesus  altogether 
both  as  Master  and  as  judge.  “ Root  yourselves  in 
Christ,”  is  the  apostolic  charge  ; “ seek  His  help  ; walk 
by  His  light.  Thus  only  can  your  power  increase  ; thus 
only  can  your  way  be  safe.” 

To  Him  be  the  glory  both  now  and  for  ever . Amen. 
This  is  the  end  of  the  Apostle’s  labour  : that  Christ  may 
be  glorified  in  His  servants  ; that  they  may  know  Him 
here  as  the  Way,  the  Truth,  and  the  Life,  hereafter  as 
the  High-priest  of  His  people,  but  deigning  to  become 
the  First-born  among  many  brethren.  For  those  who 
find  Him  here  and  there  also  eternity  will  be  too  short 
to  show  forth  all  His  praise. 


